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EXPLANATORY AND PRACTICAL, 



SECOND EPISTLE TO THE CORINTHIANS 



EPISTLE TO THE GALATIANS. 



BY ALBERT BARNES. 



HOMER FRANKLIN, 

NO. ISO BROADWAY, NEW YORK. 

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INTRODUCTION 



§ 1. The Design of the Second Epistle to the Corinthians. 

Ik the Introduction to the first Epistle to the Corinthians, the situation and 
character of the city of Corinth, the history of the church there, and the design 
which Paul had in view in writing to them at first, have been fully stated. In 
order to a full understanding of the design of this epistle, those facts should be 
borne in distinct remembrance, and the reader is referred to the statement there 
made as material to a correct understanding of this epistle. It was shown there 
that an important part of Paul's design at that time was to reprove the irregu- 
larities which existed in the church at Corinth. This he had done with great 
fidelity. He had not only answered the inquiries which they proposed to him, 
but he had gone with great particularity into an examination of the gross disor- 
ders of which he had learned by some members of the family of Chloe. A large 
part of the epistle, therefore, was the language of severe reproof. Paul felt its 
necessity ; and he had employed that language with unwavering fidelity to his 
Master. 

Yet it was natural that he should feel great solicitude in regard to the recep- 
tion of that letter, and to its influence in accomplishing what he wished. That 
letter had been sent from Ephesus, where Paul proposed to remain until after the 
succeeding Pentecost (1 Cor. xvi. 8); evidently hoping by that time to hear from 
them, and to learn what had been the manner of the reception of his epistle. 
He proposed then to go to Macedonia, and from that place to go again to Co- 
rinth ( 1 Cor. xvi. 5 — 7); but he was evidently desirous to learn in what manner his 
first epistle had been received, and what was its effect, before he visited them. He 
sent Timothy and Erastus before him to Macedonia and Achaia (Acts xix. 22. 
1 Cor. xvi. 10), intending that they should visit Corinth, and commissioned 
Timothy to regulate the disordered affairs in the church there. It would appear 
also that he sent Titus to the church there in order to observe the effect which his 
epistle would produce, and to return and report to him. 2 Cor. ii. 13; vii. 6 — 16. 
Evidently Paul felt much solicitude on the subject; and the manner in which 
they received his admonitions would do much to regulate his own future move- 
ments. An important case of discipline ; his authority as an apostle ; and the 
interests of religion in an important city, and in a church which he had himself 
founded, were all at stake. In this state of mind he himself left Ephesus, and went 
to Troas on his way to Macedonia, where it appears he had appointed Titus to meet 
him, and to report to him the manner in which his first epistle had been received. 
See Note on ch. ii. 13. Then his mind was greatly agitated and distressed because 
he did not meet Titus as he had expected, and in this state of mind he went for- 
ward to Macedonia. There he had a direct interview with Titus (ch. vii. 
5, 6), and learned from him that his first epistle had accomplished all which he 
had desired, ch. vii. 7 — 16. The act of discipline which he had directed had 
been performed ; the abuses had been in a great measure corrected, and the Corin- 
thians had been brought to a state of true repentance for their former irregulari- 
ties and disorders. The heart of Paul was greatly comforted by this intelligence, 

iii 



IV INTRODUCTION. 

and by the signal success which had attended this effort to produce reform. In 
this state of mind he wrote to them this second letter. 

Titus had spent some time in Corinth. He had had an opportunity of learn- 
ing the views of the parties, and of ascertaining the true condition of the church. 
This epistle is designed to meet some of the prevailing views of the party 
which was opposed to him there, and to refute some of the prevailing slanders 
in regard to himself. The epistle, therefore, is occupied to a considerable extent 
in refuting the slanders which had been heaped upon him, and in vindicating 
his own character. This letter also he sent by the hands of Titus, by whom the 
former had been sent, and he designed doubtless that the presence of Titus should 
aid in accomplishing the objects which he had in view in the epistle. See 2 Cor. 
viii. 17, 18. 

§ 2. The Subjects treated of in this Epistle. 

It has been generally admitted that this epistle is written without much definite 
arrangement or plan. It treats on a variety of topics mainly as they occurred to 
the mind of the apostle at the time, and perhaps without having formed any defi- 
nite arrangement before he commenced writing it. Those subjects are all impor- 
tant, and are all treated in the usual manner of Paul, and are all useful and in- 
teresting to the church at large ; but we shall not find in this epistle the same 
systematic arrangement which is apparent in the epistle to the Romans, or which 
occurs in the first epistle to the Corinthians. Some of the subjects of which it 
treats are the following. 

(1.) He mentions his own sufferings, and particularly his late trials in Asia. 
For deliverance from these trials, he expresses his gratitude to God ; and states the 
design for which God called him to endure such trials to have been, that he might 
be better qualified to comfort others who might be afflicted in a similar manner, 
ch. i. 1—12. 

(2.) He vindicates himself from one of the accusations which his enemies had 
brought against him, that he was unstable and fickle-minded. He had promised 
to visit them ; and he had not yet fulfilled his promise. They took occasion, 
therefore, to say that he was unstable, and that he was afraid to visit them. He 
shows to them, in reply, the true reason why he had not come to them, and that 
his real object in not doing it, had been " to spare" them. ch. i. 13 — 24. 

(3.) The case of the unhappy individual who had been guilty of incest, had 
deeply affected his mind. In the first epistle, he had treated of this case at large, 
and had directed that discipline should be exercised. He had felt deep solicitude 
in regard to the manner in which his commands on that subject should be received, 
and had judged it not best to visit them until he should be informed of the man- 
ner in which they had complied with his directions. Since they had obeyed him, 
and had inflicted discipline on him, he now exhorts them to forgive the unhappy 
man, and to receive him again to their fellowship, ch. ii. 1 — 11. 

(4.) He mentions the deep solicitude winch he had on this subject, and his 
disappointment when he came to Troas and did not meet with Titus as he had 
expected, and had not been informed as he hoped to have been of the manner in 
which his former epistle had been received, ch. ii. 12 — 17. In view of the man- 
ner in which they had received his former epistle, and of the success of his efforts, 
which he learned when he reached Macedonia, he gives thanks to God that all his 
efforts to promote the welfare of the church had been successful, ch. ii. 14 — 17. 

(5.) Paul vindicates his character, and his claims to be regarded as an apostle. 
He assures them that he does not need letters of commendation to them, since 
they were fully acquainted with his character, ch. hi. 1 — 6. This subject leads 
him into an examination of the nature of the ministry and its importance, which 



INTRODUCTION. v 

he illustrates by showing the comparative obscurity of the Mosaic ministrations, 
and the greater dignity, and permanency of the gospel, ch. iii. 7 — 18. 

(6.) In chs. iv. v. he states the principles by which he was actuated in the 
ministry. He and the other apostles were greatly afflicted, and were subjected to 
great and peculiar trials, but they had also great and peculiar consolations. They 
were sustained with the hope of heaven, and with the assurance that there was 
a world of glory. They acted in view of that world, and had gone forth in view 
of it to entreat men to be reconciled to God. 

(7.) Having referred in ch. v. to the nature and objects of the Christian minis- 
try, he expatiates with great beauty on the temper with which he and his bre- 
thren, in the midst of great trials and afflictions, executed this important work, 
ch. vi. 1—10. 

(8.) Having in this manner pursued a course of remark that was calculated to 
conciliate their regard, and to show his affection for them, he exhorts them (ch. 
vi. 11 — 18), to avoid those connexions which would injure their piety, and which 
were inconsistent with the gospel which they professed to love. The connexions 
to which he particularly referred were, improper marriages and ruinous alliances 
with idolaters, to which they were particularly exposed. 

(9.) In ch. vii. he again makes a transition to Titus, and to the joy which he 
had brought him in the intelligence which he gave of the manner in which the 
commands of Paul in the first epistle had been received, and of its happy effect on 
the minds of the Corinthians. 

(10.) In chs. viii. and ix. Paul refers to, and discusses the subject on which his 
heart was so much set — the collection for the poor and afflicted Christians in 
Judea. He had commenced the collection in Macedonia, and had boasted to 
them that the Corinthians would aid largely in that benevolent work, and he now 
sent Titus to complete it in Corinth. 

(11.) In ch. x. he enters upon a vindication of himself, and of his apostolic 
authority against the accusation of his enemies ; and pursues the subject through 
ch. xi. by a comparison of himself with others, and in ch. xii. by an argument di- 
rectly in favour of his apostolic authority from the favours which God had bestowed 
on him, and the evidence which he had given of his having been commissioned 
by God. This subject he pursues also in various illustrations to the end of the 
epistle. 

The objects of this epistle, therefore, and subjects discussed, are various. They 
are, to show his deep interest in their welfare — to express his gratitude that his 
former letter had been so well received, and had so effectually accomplished what 
he wished to accomplish — to carry forward the work of reformation among them 
which had been so auspiciously commenced — to vindicate his authority as an 
apostle from the objections which he had learned through Titus they had con- 
tinued to make — to secure the collection for the poor saints in Judea, on which 
his heart had been so much set — and to assure them of his intention to come and 
visit them according to his repeated promises. The epistle is substantially of the 
same character as the first. It was written to a church where great dissensions 
and other evils prevailed ; it was designed to promote a reformation ; and is a 
model of the manner in which evils are to be corrected in a church. In con- 
nexion with the first epistle, it shows the manner in which offenders in the 
church are to be dealt with, and the spirit and design with which the work of 
discipline should be entered on and pursued. Though these were local evils, 
yet great principles are involved here of use to the church in all ages; and to 
these epistles the church must refer at all times, as an illustration of the proper 
manner of administering discipline, and of silencing the calumnies of enemies. 

1* 



VI INTRODUCTION. 

§ 3. The time mid place in which the Epistle was written. 

It is manifest that this epistle was written from Macedonia (see ch. viii. 1 — 14, 
and ix. 2), and was sent by Titus to the church at Corinth. If so, it was writ- 
ten probably about a year after the former epistle. Paul was on his way to Co- 
rinth, and was expecting to go there soon. He had left Ephesus, where he was 
when he wrote the first epistle, and had gone to Troas, and from thence to Mace- 
donia, where he had met with Titus, and had from him learned what was the 
effect of his first epistle. In the overflowing of his heart with gratitude for the 
success of that letter, and with a desire to carry forward the work of reformation 
in the church, and completely to remove all the objections which had been made 
to his apostolic authority, and to prepare for his own welcome reception when he 
went there, he wrote this letter — a letter which we cannot doubt was as kindly 
received as the former, and which like that accomplished the objects which he had 
in view. 



THE SECOND 

EPISTLE TO THE CORINTHIANS. 



CHAPTER I. 
"DAUL, an apostle a of Jesus 
- 1 - Christ by the will of God, 



CHAPTER I. 

This chapter consists of the following 
parts, or subjects : 

1. The usual salutation and benedic- 
tion in the introduction of the epistle, ver. 
1. 2. This is found in all the epistles of 
Paul, and was at once an affectionate 
salutation and an appropriate expression 
of his interest in their welfare, and also 
an appropriate mode of commencing an 
address to them by one who claimed to 
be inspired and sent from God. 

2. He refers to the consolation which 
he had had in his heavy trials, and 
praises God for that consolation, and 
declares that the reason for which he 
was comforted was, that he might be 
qualified to administer consolation to 
others in the same or in similar circum- 
stances, ver. 3 — 7. 

3. He informs them of the heavy 
trials which he was called to experience 
when he was in Ephesus, and of his 
merciful deliverance from those trials, 
ver. 8 — 12. He had been exposed to 
death, and had despaired of life, (ver. 8, 
9); yet he had been delivered (ver. 10); 
he desired them to unite with him in 
thanksgiving on account of it (ver. 11); 
and in all this he had endeavoured to 
keep a good conscience, and had that 
testimony that he had endeavoured to 
maintain such a conscience toward all, 
and especially toward them. ver. 12. 

4. He refers to the design which he 
had in writing the former letter to them, 
ver. 13. 14. He had written to them 
only such things as they admitted to be 
true and proper ; and such as he was 
persuaded they would always admit. 
They had always received his instruc- 



and Timothy our brother, unto 
the church of God which is at 



al&2Ti.l. 1. 



tions favourably and kindly ; and he had 
always sought their welfare. 

5. In this state of mind, Paul had 
designed to have paid them a second 
visit, ver. 15, 16. But he had not done 
it yet, and it appears that his enemies 
had taken occasion from this to say that 
he was inconstant and fickle-minded. 
He, therefore, takes occasion to vindi- 
cate himself, and to convincethem that he 
was not faithless to his word and pur- 
poses, and to show them the true reason 
why he had not visited them. ver. 17— 
24. He states, therefore, that his real 
intentions had been to visit them (ver. 
15, 16); that his failure to do so had not 
proceeded from either levity or false- 
hood (ver. 17) ; as they might have 
known from the uniform doctrine which 
he had taught them, in which he had 
inculcated the necessity of a strict ad- 
herence to promises, from the veracity 
of Jesus Christ his great example (ver. 
18—20); and from the fact that God had 
given to him the Holy Spirit, and 
anointed him (ver. 21,22); and he states, 
therefore, that the true reason why he 
had not come to them was, that he 
wished to spare them (ver. 23, 24) ; he 
was willing to remain away from them 
until they should have time to correct 
the evils which existed in their church, 
and prevent the necessity of severe dis- 
cipline when he should come. 

1. Paul an apostle, &c. See Notes 
on Rom. i. 1, and 1 Cor. i. 1. t By 
the will of God. Through, or agreea- 
bly to the will of God. Note, 1 Cor. i. 1. 
\ And Timothy our brother. Paul was 
accustomed to associate some other per- 
son or persons with him in writing his 
7 



5 



II. CORINTHIANS. 



[A. D. 60. 



Corinth, with all the saints a 
which are in all Achaia : 

2 Grace b be to you, and 
peace, from God our Father, and 
from the Lord Jesus Christ. 



epistles. Thus in the first epistle to the 
Corinthians, Sosthenes was associated 
with him. For the reasons of this, see 
Note on 1 Cor. i. 1. The name of 
Timothy is associated with his in the 
epistles to the Philippians and Colos- 
sians. From the former epistle to the 
Corinthians (ch. xvi. 10), we learn that 
Paul had sent Timothy to the church at 
Corinth, or that he expected that he 
would visit them. Paul had sent him 
into Macedonia in company with Eras- 
tus (Acts xix. 21, 22), intending him- 
self to follow them, and expecting that 
they would visit Achaia. From the 
passage before us, it appears that Timo- 
thy had returned from this expedition, 
and was now with Paul. The reason why 
Paul joined Timothy with him in writ- 
ing this epistle may have been the fol- 
lowing: (1.) Timothy had been re- 
cently with them, and they had become 
acquainted with him, and it was not 
only natural that he should express his 
friendly salutations, but his name and 
influence among tbem might serve in 
some degree to confirm what Paul 
wished to say to them. Comp. Note, 1 
Cor. i. 1. (2.) Paul may have wished 
to give as much influence as possible to 
Timothy. He designed that he should 
be his fellow-labourer ; and as Timothy 
was much younger than himself, he 
doubtless expected that he would sur- 
vive him, and that he would in some 
sense succeed him in the care of the 



chui 



He was desirous, therefore, 



of securing for him all the authority 
which he could, and of letting it be 
known that he regarded him as abun- 
dantly qualified for the great work with 
which he was intrusted. (3.) The in- 
fluence and name of Timothy might be 
1 to have weight with the party 
in the church that had slandered Paul, 
Mm of insincerity or in- 
stability in regard to his purposed visit 



3 Blessed c be God, even the 
Father of our Lord Jesus Christ, 
the Father of mercies, and the 
God of all comfort ; 

a Ph. 1.1. bRo.1.7. cEp. 1.3. 



to them. Paul had designed to go to 
them directly from Ephesus, but he had 
changed his mind, and the testimony of 
Timothy might be important to prove 
that it was done from motives purely 
conscientious. Timothy was doubtless 
acquainted with the reasons ; and his 
testimony might meet and rebut a 
part of the charges against him. See 
ch. i. ver. 13 — 16. ! Unto the church 
of God, &c. See Note 1 Cor. i. 2. 
1 With all the saints which are in all 
Achaia. Achaia, in the largest sense, 
included the whole of Greece. Achaia 
proper, however, was the district or pro- 
vince of which Corinth was the capital. 
It comprehended the part of Greece 
lying between Thessaly and the south- 
ern part of the Peloponnesus, embrac- 
ing the whole western part of the Pelo- 
ponnesus. It is probable that there were 
not a few Christians scattered in Achaia, 
and not improbably some small churches 
that had been established by the labours 
of Paul or of others. From Rom. xvi. 
1, we know that there was a church at 
Cenchrea, the eastern port of Corinth, 
and it is by no means improbable that 
there were other churches in that region. 
Paul doubtless designed that copies of 
this epistle should be circulated among 
them. 

2. Grace be to you, &c. This is the 
usual Christian salutation. See Note 
Rom. i. 7. 1 Cor. i. 3. 

3. Blessed be God. This is the com- 
mencement properly of the epistle, and 
it is the language of a heart that is full 
of joy, and that bursts forth with grati- 
tude in view of mercy. It may have 
been excited by the recollection that he 
had formerly written to them, and that 
during the interval which had elapsed 
between the time when the former 
epistle was written and when this was 
penned, he had been called to a most 
severe trial, and that from that trial he 



A.D. 60.] 



CHAPTER I. 



4 Who comforteth us in all 
our tribulation, that we may be 

had been mercifully delivered. With 
a heart full of gratitude and joy for 
this merciful interposition, he com- 
mences this epistle. It is remarked by 
Doddridge, that eleven out of the thir- 
teen epistles of Paul, begin with excla- 
mations of praise, joy, and thanksgiv- 
ing. Paul had been afflicted, but he 
had also been favoured with remarkable 
consolations, and it was not unnatural 
that he should allow himself to give 
expression to his joy and praise in view 
of all the mercies which God had con- 
ferred on him. This entire passage is 
one that is exceedingly valuable, as 
showing that there may be elevated joy 
in the midst of deep affliction, and as 
showing what is the reason why God 
visits his servants with trials. The 
phrase " blessed be God," is equivalent 
to ' praised be God,' or is an expres- 
sion of thanksgiving. It is the usual 
formula of praise (comp. Eph. i. 3) ; 
and shows his entire confidence in God, 
and his joy in him, and his gratitude for 
his mercies. It is one of innumerable 
instances which show that it is possible 
and proper to bless God in view of the 
trials with which he visits his people, 
and of the consolations which he causes 
to abound. !f The Father of our Lord 
Jesus Christ. God is mentioned here 
in the relation of the " Father of the 
Lord Jesus," doubtless because it was 
through the Lord Jesus, and him alone, 
that He had imparted the consolation 
which he had experienced, ver. 5. Paul 
knew no other God than the ' Father of 
the Lord Jesus ;' he knew no other 
source of consolation than the gospel*; 
he knew of no way in which God im- 
parted comfort except through his 
Son. That is genuine Christian con- 
solation which acknowledges the Lord 
Jesus as the medium by whom it is im- 
parted ; that is proper thanksgiving to 
God which is offered through the Re- 
deemer ; that only is the proper acknow- 
ledgment of God which recognises 
him as the ' Father of the Lord Jesus.' 
■fl The Father of mercies. This is a 



able to comfort them which are 
in any trouble, by the comfort 



Hebrew mode of expression, where a 
noun performs the place of an adjective, 
and the phrase is synonymous nearly 
with ' merciful Father.' The expression 
has however somewhat more energy and 
spirit than the simple phrase ' merciful 
Father.' The Hebrews used the word 
father often to denote the author, or 
source of any thing ; and the idea in 
phraseology like this is, that mercy pro- 
ceeds from God, that he is the source 
of it, and that it is his nature to impart 
mercy and compassion, as if he origi- 
nated it ; or was the source and foun- 
tain of it— sustaining a relation to all 
true consolation analogous to that which 
a father sustains to his offspring. God 
has the paternity of all true joy. 
It is one of his peculiar and glorious 
attributes that he thus produces conso- 
lation and mercy. ^And the God of all 
comfort. The source of all consolation. 
Paul delighted, as all should do, to trace 
all his comforts to God ; and Paul, as all 
Christians have, had sufficient reason to 
regard God as the source of true conso- 
lation. There is no other real source 
of happiness but God ; and he is able 
abundantly, and willing to impart con- 
solation to his people. 

4. Who comforteth us. Paul here 
doubtless refers primarily to himself 
and his fellow apostles as having been 
filled with comfort in their trials ; to the 
support which the promises of God 
gave ; to the influences of the Holy 
Spirit, the Comforter; and to the hopes 
of eternal life through the gospel of the 
Redeemer, ^f That we may be able to 
comfort, &c. Paul does not say that 
this was the only design which God had 
in comforting them that they might be 
able to impart comfort to others ; but 
he does say that this is an important 
and main purpose. It is an object 
which he seeks, that his people in their 
afflictions should be supported and com- 
forted ; and for this purpose he (ills the 
hearts of his ministers with consolation; 
gives them personal experience of the 
sustaining power of grace in their trials; 



10 



II. CORINTHIANS. 



[A. D. 60. 



wherewith we ourselves are com- 
forted of God. 

5 For as the sufferings a of 
Christ abound in us, so our 
consolation also aboundeth by 
Christ. 

a Col. 1. 24. 



and enables them to speak of what they 
have felt in regard to the consolations of 
the gospel of the Lord Jesus. ^ By the 
comfort, &c. By the same topics of 
consolation ; by the same sources of joy 
which have sustained us. They would 
have experience; and by that expe- 
rience they would be able to minister 
consolation to those who were in any 
manner afflicted. It is only by personal 
experience that we are able to impart 
consolation to others. Paul refers here 
undoubtedly to the consolations which 
are produced by the evidence of the 
pardon of sin, and of acceptance with 
God, and the hope of eternal life. These 
consolations abounded in him and his 
fellow apostles richly ; and sustained by 
them he was able also to impart like 
consolation to others who were in simi- 
lar circumstances of trial. 

5. For as the sufferings of Christ 
abound in us. As we are called to expe- 
rience the same sufferings which Christ 
endured; as we are called to suffer in 
his cause, and in the promotion of the 
same object. The sufferings which 
they endured were in the cause of Christ 
and his gospel ; were endured in endea- 
vouring to advance the same object 
which Christ sought to promote ; and 
were substantially of the same nature. 
They arose from opposition, contempt, 
persecution, trial, and want, and were 
the same as the Lord Jesus was him- 
self subjected to during the whole of his 
public life. Comp. Col. i. 24. Thus 
Peter says (1 Pet. iv. 13) of Christians, 
that they were " partakers of Christ's 
sufferings." *[f So our consolation also 
aboundeih by Christ. By means of 
Christ, or through Christ, consolation is 
abundantly imparted to us. Paul re- 
garded the Lord Jesus as the source of 
consolation, and felt that the comfort 



6 And whether we be afflicted, 
it is for a your consolation and 
salvation, which is 1 effectual in 
the enduring of the same suffer- 
ings, which we also suffer : or 
whether we be comforted, it is 



a c. 4. 15. 



or wrought. 



which he imparted, or which was im- 
parted through him, was more than 
sufficient to overbalance all the trials 
which he endured in his cause. The 
comforts which he derived from Christ 
were those, doubtless, which arose from 
his presence, his supporting grace, from 
his love shed abroad in the heart ; from 
the success which he gave to his gos- 
pel, and from the hope of reward which 
was held out to him by the Redeemer, 
as the result of all his sufferings. And 
it may be observed as an universal truth, 
that if we suffer in the cause of Christ, 
if we are persecuted, oppressed, and 
calumniated on his account, he will take 
care that our hearts shall be filled with 
consolation. 

6. And whether we be afflicted. If 
we are afflicted ; or, our affliction is for 
this purpose. This verse is designed 
to show one of the reasons of the suf- 
ferings which the apostles had endured ; 
and it is a happy specimen of Paul's 
skill in his epistles. He shows that all 
his trials were for their welfare and 
would turn to their benefit. He suf- 
fered that they might be comforted ; he 
was afflicted for their advantage. This 
assurance would tend to conciliate their 
favour, and strengthen their affection for 
him, as it would show them that he was 
disinterested. We are under the deepest 
obligations of gratitude to one who suf- 
fers for us; and there is nothing that 
will bind us more tenderly to any one 
than the fact that he has been subjected to 
great calamity and trial on our account. 
This is one of the reasons why the 
Christian feels so tenderly his obligation 
to the Lord Jesus Christ, t It is for 
your consolation and salvation. It will 
be useful for your consolation ; or it is 
endured in order to secure your com- 
fort, and promote your salvation. Paul 



A. D. 60.] 



CHAPTER I. 



11 



for your consolation and salva- 
tion. 

7 And our hope of you is 
steadfast, knowing that as a ye 

sRo.8. 17. 



had suffered in Ephesus, and it is to this 
that he here particularly refers. He 
does not mean to say that his sufferings 
there were particularly for the comfort 
of the Corinthians ; but that they had 
been endured in the general purpose of 
promoting the salvation of men, and 
that they, together with others, would 
reap the benefit of his trials. He en- 
dured them in order to spread the true 
religion, and they would be benefited 
by that, and besides, he would be the 
better able by his trials to administer to 
them the true consolations of the gospel 
in their sufferings ; and his example^ 
and experience, and counsel, would ena- 
ble them to bear up under their own 
trials in a proper manner. % Which is 
effectual, &c. Margin, wrought. The 
Greek word higyw/u'ivus denotes here 
efficacious, operating to, producing; 
and the phrase denotes that their salva- 
tion would be effected, wrought out, or 
secured by the patient endurance of 
such sufferings. Those sufferings were 
necessary ; and a patient endurance 
of them would tend to promote their 
salvation. The doctrine that the pa- 
tient endurance of affliction tends to pro- 
mote salvation, is everywhere taught in 
the Bible. See Notes on Rom. v. 3 — 5. 
f In the enduring. By your endur- 
ing ; or by your patience in such suf- 
ferings. You are called to endure the 
same kind of sufferings ; and patience 
in such trials will tend to promote your 
salvation. If Or whether we be com- 
forted, &c. One design of our being 
comforted is, that we may be able to 
impart consolation to you in the times 
of similar trial and calamity. See ver. 4. 
The sentiment of the whole passage is, 
that their eternal welfare would be pro- 
moted by the example of the apostles 
in their trials, and by the consolations 
which they would be able to impart as 
the result of their afflictions. 

7. And our hope of you is steadfast. 



are partakers of the sufferings so 
shallye be also of the consolation. 
8 For we would not, bre- 
thren, have you ignorant of our 



We have a firm and unshaken hope in 
regard to you ; we have a confident ex- 
pectation that you will be saved. We 
believe that you will be enabled so to bear 
trial as to show that you are sustained 
by the Christian hope ; and so as to ad- 
vance your own piety, and confirm your 
prospect of heaven. If As ye are par- 
takers of the sufferings. It is evident 
from this, that the Corinthians had been 
subjected to trials similar to those which 
the apostle had endured. It is not 
known to what afflictions they were 
then subjected ; but it is not improbable 
that they were exposed to some kind of 
persecution and opposition. Such trials 
were common in all the early churches; 
and they served to unite all the friends of 
the Redeemer in common bonds, and to 
make them feel that they were one. 
They had united sorrows ; and they had 
united joys ; and they felt they were 
tending to the same heaven of glory. 
United sorrows and united consolations 
tend more than any thing else to bind 
people together. We always have a 
brotherly feeling for one who suffers as 
we do ; or who has the same kind of 
joy which we have. 

8. For we would not have you igno- 
rant. We wish you to be fully in- 
formed. See Note, 1 Cor. x. 1 ; xii. 1. 
The object of Paul here is, to give a 
full explanation of the nature of his 
trials, to which he had referred in ver. 4. 
He presumed that the Corinthians would 
feel a deep interest in him and in his 
trials ; that they would sympathize with 
him, and would pray that those suffer- 
ings, and that this deliverance might be 
attended with a blessing (ver. 11); and 
perhaps he wished also to conciliate 
their kindness towards himself by men- 
tioning more at length the nature of tho 
trials which he had been called to en- 
dure on account of the Christian reli- 
gion, of which they were reaping so 
material benefits. "if Of our trouble 



12 



II. CORINTHIANS. 



[A. D. 60. 



trouble which came to us in 
Asia, that we were pressed out 

a Ac. 19. 23. 



which came to us in Asia. The term 
Asia is often used to denote that part of 
Asia Minor of which Ephesus was the 
capital. See Note, Acts ii. 9. There has 
been considerable diversity of opinion as 
to the " troubles" to which Paul here 
refers. Some have supposed that he 
refers to the persecutions at Lystra 
(Acts xiv. 6. 19. 20), from which he 
had been recovered as it were by mira- 
cle ; but as that happened so long before 
this, it seems improbable that he should 
here refer to it. There is every mark 
of freshness and rccentness about this 
event ; and Paul evidently referred to 
some danger from which he had been 
lately delivered, and which made a deep 
impression on his mind when he wrote 
this epistle. Semler supposes that he 
refers to the lying in wait of the Jews 
for him when he was about to go to 
Macedonia, mentioned in Acts xx. 3. 
Most commentators have supposed that 
he refers to the disturbances which were 
made at Ephesus by Demetrius and his 
friends, mentioned in Acts xix., and by 
reason of which he was compelled to 
leave the city. The only objection to 
this is, that which is mentioned by 
Whitby and Macknight, that as Paul 
did not go into the theatre there (Acts 
xix. 31), he incurred no such risk of his 
life as to justify the strong expressions 
mentioned in ver. 9 and 10. They 
suppose, therefore, that he refers to the 
danger to which he was exposed in 
Ephesus on another occasion, when he 
was compelled to fight there with wild 
beasts. See 1 Cor. xv. 32. But nearly 
all these opinions may be reconciled, per- 
haps, by supposing that he refers to the 
group of calamities to which he had 
been exposed in Asia, and from which 
he had just escaped by going to Mace- 
donia — referring perhaps more particu- 
larly to the conflict which he had been 
compelled to have with the wild beasts 
there. There was the riot excited by 



of measure, above strength, in- 
somuch that we despaired even 
of life : 



Demetrius (Acts xix.), in which his life 
had been endangered, and from which 
he had just escaped; and there had been 
the conflict with the wild beasts at 
Ephesus (see Note 1 Cor. xv. 32), 
which perhaps had occurred but just be- 
fore ; and there were the plots of the 
Jews against him (Acts xx. 3), from 
which, also, he had just been delivered. 
By these trials, his life had been endan- 
gered, perhaps, more than once, and he 
had been called to look death calmly in 
the face, and to anticipate the proba- 
bility that he might soon die. Of these 
trials ; of all these trials, he would not 
have the Corinthians ignorant; but de- 
sired that they should be fully apprized 
of them, that they might sympathize 
with him, and that through their prayers 
they might be turned to his benefit. 
lj That we were pressed out of measure. 
See Acts xix. We were borne down, 
or weighed down by calamity (ifi-j^S-i- 
juiv) exceedingly (&*&' w&i^ScwJv), super- 
eminently. The expression denotes 
excess, eminence, or intensity. It is 
one of Paul's common and very strong 
expressions to denote any thing that is 
intensive or great. See Rom. vii. 13. 
Gal. i. 13. 2 Cor. iv. 17. If Above 
strength. Beyond our strength. More 
than in ourselves we were able to bear. 
1 1nsomuch that we despaired even oflfe. 
Either expecting to be destroyed by the 
wild beasts with which he had to con- 
tend, or to be destroyed by the people. 
This was one of the instances undoubt- 
edly to which he refers in ch. xi. 23, 
where he says he had been " in death 
oft." And this was one of the many 
cases in which Paul was called on to 
contemplate death as near. It was 
doubtless one cause of his fidelity, and 
of his great success in his work, that 
he was thus called to regard death as 
near at hand, and that to use the some- 
what unpoetical, but deeply affecting 
lines of mxter, expressing a sentiment 



A. D. 60.] 



CHAPTER I. 



13 



9 But we had the * sentence 
of death in ourselves, that we 
should not trust a in ourselves, 

i Or answer. a Je. 17. 5,7. 



which guided all his ministry, and which 
was one source of his eminent success, 

He preach'd as though he ne'er would preach 

aeain, 
As a dying man to dying men. 

9. But we had the sentence of death 
in ourselves. Marg. " answer." The 
word rendered " sentence" {ci7roicgt/j.ct) 
means properly an answer, judicial re- 
sponse, or sentence ; and is here syno- 
nymous with verdict. It means that 
Paul felt that he was condemned to die ; 
that he felt as if he were under sentence 
of death and with no hope of acquittal ; 
he was called to contemplate the hour 
of death as just before him. The words 
"in ourselves," mean, against ourselves ; 
or, we expected certainly to die. This 
seems as if he had been condemned to 
die, and may either refer to some in- 
stance when the popular fury was so 
great that he felt it was determined he 
should die ; or more probably to a judi- 
cial sentence that he should be cast to 
the wild beasts, with the certain ex- 
pectation that he would be destroyed, as 
was always the case with those who 
were subjected to the execution of such 
a sentence, f That we should not 
trust in ourselves. This is an exceed- 
ingly beautiful and important sentiment. 
It teaches that in the time to which Paul 
refers, he was in so great danger, and 
had so certain a prospect of death, that 
he could put no reliance on himself. 
He felt that he must die ; and that hu- 
man aid was vain. According to every 
probability he would die; and all that 
he could do was to cast himself on the 
protection of that God who had power 
to save him even then, if he chose, and 
who, if he did it, would exert power 
similar to that which U put forth when 
the dead are raised. The effect, there- 
fore, of the near prospect of death was 
to lead him to put increased confidence 
in God. He felt that God only could 
2 



but in God which raiseth the 
dead : 

10 Who delivered a us from 

a2Pe.2. 9. 



save him ; or that God only could sus- 
tain him if he should die. Perhaps also 
he means to say that the effect of this 
was to lead him to put increased con- 
fidence in God after his deliverance ; not 
to trust in his own plans, or to confide 
in his own strength ; but to feel that all 
that he had was entirely in the hands of 
God. This is a common, and a happy 
effect of the near prospect of death to a 
Christian ; and it is well to contemplate 
the effect on such a mind as that of Paul 
in the near prospect of dying, and to 
see how instinctively then it clings to 
God. A true Christian in such cir- 
cumstances will rush to His arms and 
feel that there he is safe. ^ But in God 
which raiseth the dead. Intimating 
that a rescue in such circumstances 
would be like raising the dead. It is 
probable that on this occasion Paul was 
near dying ; that he had given up all 
hope of life — perhaps, as at Lystra 
(Acts xiv. 19), he was supposed to be 
dead. He felt, therefore, that he was 
raised up by the immediate power of 
God, and regarded it as an exertion of 
the same power by which the dead are 
raised. Paul means to intimate that so 
far as depended on any power of his 
own, he was dead. He had no power 
to recover himself, and but for the gra- 
cious interposition of God he would have 
died. 

10. W7w delivered us from so great 
a death. From a death so terrible, and 
from a prospect so alarming. It is in- 
timated here by the word which Paul 
uses, that the death which he appre- 
hended was one of a character peculiarly 
terrific — probably a death by wild 
beasts. Note, vcr. 8. He was near to 
death ; he had no hope of rescue ; and 
the manner of the death which was 
threatened was peculiarly frightful. 
Paul regarded rescue from such a death 
as a kind of resurrection ,- and felt that 



11 



II. CORINTHIANS. 



[A. D. 60. 



so great a death, and doth de- 
liver : in whom we trust that he 
will yet deliver us ; 



he owed his life to God as if he had 
raised him from the dead. All deliver- 
ance from imminent peril, and from 
dangerous sickness, whether of ourselves 
or our friends, should be regarded as a 
kind of resurrection from the dead. 
God could with infinite ease have taken 
away our breath, and it is only by his 
merciful interposition that we live. 
1 And doth deliver. Continues yet to 
deliver us ; or preserve us — intimating 
perhaps that danger had continued to 
follow him after the signal deliverance 
to which he particularly refers, and that 
he had continued to be in similar peril 
of his life. Paul was daily exposed to 
danger ; and was constantly preserved 
by the good providence of God. In 
what manner he was rescued from the 
peril to which he was exposed he has no- 
where intimated. It is implied, how- 
ever, that it was by a remarkable divine 
interposition ; but whether by miracle, 
or by the ordinary course of providence, 
he nowhere intimates. Whatever was 
the mode, however, Paul regarded God 
as the source of the deliverance, and 
felt that his obligations were due to him 
as his kind Preserver, f In whom we 
trust that he will yet deliver us. That 
he will continue to preserve us. We 
hope ; we are accustomed to cherish the 
expectation that he will continue to de- 
fend us in the perils which we shall yet 
encounter. Paul felt that he was still 
exposed to danger. Everywhere he 
was liable to be persecuted (comp. Note, 
Acts xx. 23), and everywhere he felt 
that his life was in peril. Yet he had 
been thus far preserved in a most re- 
markable manner ; and he felt assured 
that God would continue to interpose 
in his behalf, until his great purpose in 
regard to him should be fully accom- 
plished, so that at the close of life he 
could look to God as his Deliverer, and 
feel that all along his perilous journey 
he had been his great Protector. 



1 1 Ye also helping a together 
by prayer for us, that for the 
gift bestowed upon us by the 

oRo. 15.30. Ph. 1.19. Ja.5.16— 18. 



11. Ye also helping together by 
prayer for us. Tindal renders this in 
connexion with the close of the previous 
verse ; " we trust that yet hereafter he 
will deliver us, by the help of your 
prayer for us." The word rendered 
' helping together,' means co-operating, 
aiding, assisting ; and the idea is, that 
Paul felt that his trials might be turned 
to good account, and give occasion for 
thanksgiving ; and that this was to be 
accomplished by the aid of the prayers 
of his fellow Christians. He felt that 
the church was one, and that Christians 
should sympathize with one another. 
He evinced deep humility and tender re- 
gard for the Corinthians when he called 
on them to aid him by their prayers. 
Nothing would be better calculated 
to excite their tender affection and re- 
gard than thus to call on them to sym- 
pathize with him in his trials, and to 
pray that those trials might result in 
thanksgiving throughout the churches. 
1 That for the gift bestowed upon us. 
The sentence which occurs here is very 
perplexing in the original, and the con- 
struction is difficult. But the main idea 
is not difficult to be seen. The " gift" 
here referred to (to ^a^o-jua) means 
doubtless the favour shown to him in his 
rescue from so imminent a peril ; and he 
felt that this was owing to the prayers 
of many persons on his behalf. He 
believed that he had been remembered 
in the petitions of his /riends and 
fellow Christians, and that his deliver- 
ance was owing to their supplications. 
1 By the means of many persons. 
Probably meaning that the favour refer- 
red to had been imparted by means of the 
prayers of many individuals who had 
taken a deep interest in his welfare. 
But it may also imply perhaps that he 
had been directly assisted, and had 
been rescued from the impending danger 
by the interposition of many friends 
who had come to his relief. The usual 



A.D.60.] 



CHAPTER I. 



15 



means of many persons, thanks 
may be given by many on our 
behalf. 



interpretation is, however, that it was 
by the prayers of many in his behalf. 
Tf Thanks may be given by many on 
our behalf. Many may be induced also 
to render thanks for my deliverance. 
The idea is, that as he had been deli- 
vered from great peril by the prayers of 
many persons, it was proper also that 
thanksgiving should be offered by as 
many in his behalf, or on account of 
his deliverance. " Mercies that have 
been obtained by prayer should be 
acknowledged by praise." — Doddridge. 
God had mercifully interposed in answer 
to the prayers of his people ; and it was 
proper that his mercy should be as ex- 
tensively acknowledged. Paul was de- 
sirous that God should not be forgotten ; 
and that those who had sought his de- 
liverance should render praise to God : 
perhaps intimating here that those who 
had obtained mercies by prayer are 
prone to forget their obligation to return 
thanks to God for his gracious and mer- 
ciful interposition. 

12. For our rejoicing is this. The 
source or cause of our rejoicing. ' I 
have a just cause of rejoicing, and it is, 
that I have endeavoured to live a life of 
simplicity and godly sincerity, and have 
not been actuated by the principles of 
worldly wisdom.' The connexion here 
is not very obvious, and it is not quite 
easy to trace it. Most expositors, as 
Doddridge, Locke, Macknight, Bloom- 
field, «fcc, suppose that he mentions the 
purity of his life as a reason why he 
had a right to expect their prayers, as 
he had requested in ver. 11. They 
would not doubt, it is supposed, that 
his life had been characterized by great 
simplicity and sincerity, and would feel, 
therefore, a deep interest in his welfare, 
and be disposed to render thanks that 
he had been preserved in the day of 
peril. But the whole context and the 
scope of the passage is rather to be 
taken into view. Paul had been ex- 
posed to death. He had no hope of life. 



12 For our rejoicing is this, 
the testimony of our conscience, 
that in simplicity and godly sin- 



Then the ground of his rejoicing, and 
of his confidence, was that he had lived 
a holy life. He had not been actuated 
by " fleshly wisdom," but he had been 
animated and guided by " the grace of 
God." His aim had been simple, his 
purpose holy, and he had the testimony 
of his conscience that his motives had 
been right, and he had, therefore, no 
concern about the result. A good con- 
science, a holy life through Jesus Christ, 
will enable a man always to look calm- 
ly on death. What has a Christian to 
fear in death ? Paul had kept a good 
conscience towards all ; but he says that 
he had special and peculiar joy that he had 
done it towards the Corinthians. This 
he says, because many there had accused 
him of fickleness, and of disregard for 
their interests. Hedeclares,therefore,that 
even in the prospect of death he had a 
consciousness of rectitude towards them, 
and proceeds to show (v. 13 — 23) that 
the charge against him was not well 
founded. I regard this passage, there- 
fore, as designed to express the fact that 
Paul, in view of sudden death, had a 
consciousness of a life of piety, and was 
comforted with the reflection that he 
had not been actuated by the " fleshly 
wisdom" of the world. \ The testimo- 
ny of our conscience. An approving 
conscience. It does not condemn me 
on the subject. Though others might 
accuse him, though his name might be 
calumniated, yet he had comfort in the 
approval which his own conscience gave 
to his course. Paul's conscience was 
enlightened, and its decisions were cor- 
rect. Whatever others might charge 
him with, he knew what had been the 
aim and purpose of his life ; and the 
consciousness of upright aims, and of 
such plans as the ' grace of God' would 
prompt to, sustained him. An approv- 
ing conscience is of inestimable value 
when we are calumniated ; — and when 
we draw near to death. 1 That in 
simplicity (h aTrhoTun). Tindal renders 



16 



II. CORINTHIANS. 



[A. D. 60. 



cerity, not a with fleshly wis- 
dom, but by the grace of h God, 

a 1 Co. 2.4,13. b 1 Co. 15, 10. 



this forcibly "without doubleness." 
The word means sincerity, candour, pro- 
bity, plain-heartedness, Christian sim- 
plicity, frankness, integrity. See 2 Cor, 
xi. 3. It stands opposed to double- 
dealings and purposes ; to deceitful ap- 
pearances, and crafty plans ; to mere 
policy, and craftiness in accomplishing 
an object. A man under the influence 
of this, is straight-forward, candid, open, 
frank ; and he expects to accomplish 
his purpose by integrity and fair-deal- 
ing, and not by stratagem and cunning. 
Policy, craft, artful plans, and deep-laid 
schemes of deceit belong to the world ; 
simplicity of aim and purpose are the 
true characteristics of a real Christian. 
Tf And godly sincerity. Gr. " sincerity 
of God." This may be a Hebrew 
idiom, by which the superlative degree 
is indicated, when, in order to express 
the highest degree, they added the name 
of God, as in the phrases ' mountains 
of God,' signifying the highest moun- 
tains,' or 'cedars of God,' denoting 
lofty cedars. Or it may mean such 
sincerity as God manifests and approves ; 
such as he, by his grace, would produce 
in the heart ; such as the religion of the 
gospel is fitted to produce. The word used 
here, iihtxginitt, and rendered sincerity, 
denotes, properly, clearness, such as is 
judged of or discerned in sunshine (from 
ethn and Kgim), and thence pureness, in- 
tegrity. It is most probable that the 
phrase here denotes that sincerity which 
God produces and approves; and the 
sentiment is, that pure religion, the re- 
ligion of God, produces entire sincerity 
in the heart. Its purposes and aims are 
open and manifest, as if seen in the 
sunshine. The plans of the world are 
obscure, deceitful, and dark, as if 
in the night, f Not with fleshly wis- 
dom. Not with the wisdom which is 
manifested by the men of this world ; 
not by the principles of cunning, and 
mere policy, and expediency, which 
often characterize them. The phrase 



we have had our conversation 
in the world, and more abun- 
dantly to you-ward. 



here stands opposed to simplicity and 
sincerity, to openness and straight-for- 
wardness. And Paul means to disclaim 
for himself, and for his fellow-labourers, 
all that carnal policy which distinguishes 
the mere men of the world. And if 
Paul deemed such policy improper for 
him, we should deem it improper for 
us ; if he had no plans which he wished 
to advance by it, we should have none ; 
if he would not employ it in the pro- 
motion of good plans, neither should 
we. It has been the curse of the church 
and the bane of religion ; and it is to 
this day exerting a withering and blight- 
ing influence on the church. The mo- 
ment that such plans are resorted to, it 
is proof that the vitality of religion is 
gone, and any man who feels that his 
purposes cannot be accomplished but 
by such carnal policy, should set it 
down as full demonstration that his 
plans are wrong, and that his purpose 
should be abandoned, f But by the 
grace of God. This phrase stands op- 
posed, evidently, to " fleshly wisdom." 
It means that Paul had been influenced 
by such sentiments and principles as 
would be suggested or prompted by the 
influence of his grace. Locke renders 
it, " by the favour of Cod directing me." 
God had shown him favour,- God 
had directed him ; and he had kept him 
from the crooked and devious ways of 
mere worldly policy. The idea seems 
to be not merely that he had pursued a 
correct and upright course of life, but 
that he was indebted for this to the 
mere grace and favour of God, an idea 
which Paul omitted no opportunity of 
acknowledging. ^ We have had our 
conversation. We have conducted our- 
selves (2vx<rTgdp»fAev). The word here 
used means literally, to turn up, to over- 
turn ; then to turn back, to return, and 
in the middle voice, to turn one's self 
around, to turn one's self to any thing, 
and, also, to move about in, to live in, 
to be conversant with, to conduct one's 



A. D. 60.] 



CHAPTER I. 



17 



13 For we write none other 
things unto you than what ye 



self. In this sense it seems to be used 
here. Comp. Heb. x. 33 ; xiii. 18. 1 
Tim. iii. 15. 1 Pet. i. 17. The word 
conversation, we usually apply to oral 
discourse, but in the Scriptures, it means 
conduct, and the sense of the passage 
is, that Paul had conducted himself in 
accordance with the principles of the 
grace of God, and had been influenced 
by that. If In the world. Everywhere ; 
wherever I have been. This does not 
mean in the world as contradistinguish- 
ed from the church, but in the world at 
large, or wherever he had been, as con- 
tradistinguished from the church at Co- 
rinth. It had been his common and 
universal practice, *f And more abun- 
dantly to you-ward. Especially towards 
you. This was added doubtless because 
there had been charges against him in 
Corinth, that he had been crafty, cun- 
ning, deceitful, and especially that he 
had deceived them (see ver. 17), in not 
visiting them as he had promised. He 
affirms, therefore, that in all things he 
had acted in the manner to which the 
grace of God prompted, and that his 
conduct, in all respects, had been that of 
entire simplicity and sincerity. 

13. For we write none other things, 
&c. There has been much variety in 
the interpretation of this passage; and 
much difficulty felt in determining what 
it means. The sense seems to me to be 
this. Paul had just declared that he 
had been actuated by pure intentions 
and by entire sincerity, and had in all 
things been influenced by the grace of 
God. This he had shown everywhere, 
but more particularly among them at 
Corinth. That they fully knew. In 
making this affirmation they had full 
evidence from what they had known of 
him in former times that such had been 
his course of life ; and he trusted that 
they would be able to acknowledge the 
same thing to the end, and that they 
would never have any occasion to form 
2* 



read or acknowledge ; and I 
trust ye shall acknowledge even 
to the end ; 

a different opinion of him. It will be 
recollected that it is probable that some 
at Corinth had charged him with insin- 
cerity ; and some had accused him of 
fickleness in having promised to come 
to Corinth and then changing his mind, 
or had' charged him with never having 
intended to come to them. His object 
in this verse is to refute such slanders, 
and he says, therefore, that all that he 
affirmed in his writings about the sin- 
cerity and simplicity of his aims, were 
such as they knew from their past ac- 
quaintance with him to be true ; and 
that they knew that he was a man who 
would keep his promises. It is an in- 
stance of a minister who was able to 
appeal to the people among whom he 
had lived and laboured in regard to the 
general sincerity and uprightness of his 
character — such an appeal as every mi- 
nister ought to be able to make to refute 
all slanders ; and such as he will be 
able to make successfully, if his life, 
like that of Paul, is such as to warrant 
it. Such seems to me to be the sense 
of the passage. Beza, however, renders 
it, "I write no other things than what 
ye read, or may understand," and so 
Rosenmuller, Wetstein,Macknight, and 
some others interpret it ; and they ex- 
plain it as meaning, 'I write nothing 
secretly, nothing ambiguously, but I 
express myself clearly, openly, plainly, 
so that I may be read and understood by 
all.' Macknight supposes that they 
had charged him with using ambiguous 
language, that he might afterwards in- 
terpret it to suit his own purpose. The 
objection to this is, that Paul never ad- 
verts to the obscurity or perspicuity of 
his own language. It was his conduct 
that was the main subject on which he 
was writing, and the connexion seems 
to demand that we understand him as 
affirming that they had abundant evi- 
dence that what he affirmed of his 
simplicity of aim, and integrity of life, 



13 



II. CORINTHIANS. 



[A. D. 60. 



14 As also ye have acknow- 
ledged us in part, that a we 
are your rejoicing, even as ye 

a Ph. 4. 1. 



was true. % Than what ye read (avx- 
-ytv^o-Kfre). This word properly means 
to know accurately ,• to distinguish ; 
and in the New Testament usually to 
know by reading. Doddridge remarks, 
that the word is ambiguous, and may 
signify either to acknowledge, to know, 
or to read. He regards it as here used 
in the sense of knowing. It is probably 
used here in the sense of knowing ac- 
curately, or surely ; of recognising from 
their former acquaintance with him. 
They would see that the sentiments 
which he now expressed were such as 
accorded with his character and uni- 
form course of life. ^ Or acknowledge 
Qc7riytvi<JKiTi). The proposition &ri in 
composition here is intensive, and the 
word denotes to know fully ; to receive 
full knowledge of; to know well ; or to 
recognise. It here means that they 
would fully recognise, or know entirely 
to their satisfaction, that the sentiments 
which he here expressed were such as 
accorded with his general manner of 
life. From what they knew of him, 
they could not but admit that he had 
been influenced by the principles stated. 
If And I trust, ye shall acknow- 
ledge. I trust that my conduct will be 
such as to convince you always that I 
am actuated by such principles. I 
trust you will never witness any de- 
parture from them — the language of a 
man of settled principle, and of fixed 
aims and honesty of life. An honest 
man can always use such language re- 
specting himself. % Even to the end. 
To the end of life ; always. " We 
trust that you will never have occasion 
to think dishonourably of us ; or to re- 
flect on any inconsistency in our be- 
havio u r .' ' — Doddridge. 

14. As also ye have acknowledged us. 
You have had occasion to admit my 
singleness of aim, and purity of inten- 
tion and of life by your former acquaint- 



also are ours in the day of the 
Lord Jesus. 

15 And in this confidence I 



ancewithme ; and you have cheerfully 
done it. f In part {d.7ro fxigwo). Tindal 
renders this, " as ye have found us part- 
ly." The sense seems to be, ' as part 
of you acknowledge ;' meaning that a 
portion of the church was ready to con- 
cede to him the praise of consistency 
and uprightness, though there was a 
faction, or a part that denied it. t That 
we are your rejoicing. That we are 
your joy, and your boasting. That is, 
you admit me to be an apostle. You 
regard me as your teacher, and guide. 
You recognise my authority, and ac- 
knowledge the benefits which you have 
received through me. % Even as ye also 
are ours. Or, as 3 T ou will be our re- 
joicing in the day when the Lord Jesus 
shall come to gather his people to him- 
self. Then it will be seen that you 
were saved by our ministry ; and then 
it will be an occasion of abundant and 
eternal thanksgiving to God that you 
were converted by our labours. And as 
you now regard it as a matter of con- 
gratulation and thanksgiving that you 
have such teachers as we are, so shall 
We regard it as a matter of congratula- 
tion and thanksgiving — as our chief 
joy — that we were the instruments of 
saving such a people. The expression 
implies that there was mutual confi- 
dence, mutual love, and mutual cause of 
rejoicing. It is well when ministers 
and people have such confidence in each 
other, and have occasion to regard their 
connexion as a mutual cause of rejoic- 
ing and of zctv^j^ua. or boasting. 

15. And in this confidence. In this 
confidence of my integrity, and that you 
had this favourable opinion of me, and 
appreciated the principles of my con- 
duct. I did not doubt that you would 
receive me kindly, and would give me 
again the tokens of your affection and 
regard. In this Paul shows that how- 
ever some of them might regard him, 



A. D. 60.] 



CHAPTER I. 



19 



was minded to come unto you 
before, that ye might have a 
second * benefit ; 

16 And to pass by you into 

i Or, grace. 



yet that he had no doubt that the ma- 
jority of the church there would receive 
him kindly, *\ / was minded. I 
willed (k@ou\6/unv) ; it was my intention. 
Tf To come unto you before. Tindal 
renders this, "the other time." Paul 
refers doubtless to the time when he 
wrote his former epistle, and when it 
was his serious purpose, as it was his 
earnest wish, to visit them again. See 
1 Cor. xvi. 5. In this purpose he had 
been disappointed, and he now proceeds 
to state the reasons why he had not 
visited them as he had purposed, and to 
show that it did not arise from any 
fickleness of mind. His purpose had 
been at first to pass through Corinth on 
his way to Macedonia, and to remain 
some time with them. See ver. 16. 
Comp. 1 Cor. xvi. 5, 6. This purpose 
he had now changed ; and instead of 
passing through Corinth on his way to 
Macedonia, he had gone to Macedonia by 
the way of Troas (ch. 11, 12); and 
the Corinthians having, as it would 
seem, become acquainted with this fact, 
had charged him with insincerity in 
the promise, or fickleness in regard to 
his plans. Probably it had been said 
by some of his enemies that he had 
never intended to visit them. | That 
ye might have a second benefit. Marg. 
grace. The word here used (yj^t-C) is 
that which is commonly rendered grace, 
and means probably favour, kindness, 
good-will, beneficence ; and especially 
favour to the undeserving. Here, it is 
evidently used in the sense of gratifica- 
tion, or pleasure. And the idea is, that 
they had been formerly gratified and 
benefited by his residence among them; 
he had been the means of conferring 
important favours on them, and be was 
■us of being again with them, in 
order to gratify them by his presence, and 
that he might be the means of imparting 



Macedonia, and to come again 
out of Macedonia unto you, and 
of you to be brought on my a way 
toward Judea. 



a Ac. 21. 5. 



to them other favours. Paul presumed 
that his presence with them would be 
to them a source of pleasure, and that 
his coming would do them good. It is 
the language of a man who felt assured 
that he enjoyed, after all, the confidence 
of the mass of the church there, and that 
they would regard his being with them 
as a favour. He had been with them 
formerly almost two years. His resi- 
dence there had been pleasant to them 
and to him ; and had been the occasion 
of important benefits to them. He did 
not doubt that it would be so again. 
Tindal renders this, " that ye might 
have had a double pleasure." It may 
be remarked here that several MSS. 
instead of ^apv, grace, read X^^v^'oy. 

16. And to pass by you. Through 
(M) you ; that is, through your city, or 
province ; or to take them, as we say, 
in his way. His design was to pass 
through Corinth and Achaia on his 
journey. This was not the direct way 
from Ephesus to Macedonia. An in- 
spection of a map (see the map of Asia 
Minor prefixed to the Notes on the 
Acts of the Apostles) will show at one 
view that the direct way was that which 
he concluded finally to take — that by 
Troas. Yet he had designed to go out 
of his way in order to make them a 
visit ; and intended also, perhaps, to 
make them also a longer visit on his 
return. The former part of the plan 
he had been induced to abandon. 
t Into Macedonia. A part of Greece 
having Thrace on the north, Thessaly 
south, Epirus west, and the ^Egean Sea 
east. See Note, Acts xvi. 9. f And 
of you to be brought on my way. By 
you. See Note, 1 Cor. xvi. 0. 
t Toward Judea. His object in going 
to Judea was to convey the collection 
for the poor saints which he had been at 
so much pains to collect throughout the 



20 



II. CORINTHIANS. 



[A. D. 60. 



17 When I therefore was thus 
minded, did I use lightness ? or 
the things that I purpose, do I 

ac. 10. 2. 



churches of the Gentiles. See Notes, 
Rom. xv. 25, 26. Comp. 1 Cor. xvi. 3, 4. 
17. When I therefore was thus 
minded. When I formed this purpose ; 
when I willed this, and expressed this 
intention. % Did I use lightness? 
The word ihckp^tu. (from e\*<j>go?) means 
properly lightness in weight. Here it 
is used in reference to the mind ; and 
in a sense similar to our word levity, as 
denoting lightness of temper or conduct ; 
inconstancy, changeahleness, or fickle- 
ness. This charge had been probably 
made that he had made the promise 
without any due consideration, or 
without any real purpose of performing 
it ; or that he had made it in a trifling 
and thoughtless manner. By the inter- 
rogative form here, he sharply denies 
that it was a purpose formed in a light 
and trifling manner. % Do I purpose 
according to the flesh. In such a man- 
ner as may suit my own convenience 
and carnal interest. Do I form plans 
adapted only to promote my own ease 
and gratification, and to be abandoned 
when they are attended with incon- 
venience'? The phrase " according to 
the flesh" here seems to mean ' in such 
a way as to promote my own ease and 
gratification ; in a manner such as the 
men of the world form ; such as would 
be formed under the influence of earthly 
passions and desires, and to be forsaken 
when those plans would interfere with 
such gratifications.' Paul denies in a 
positive manner that he formed such 
plans ; and they should have known 
enough of his manner of life to be as- 
sured that that was not the nature of 
the schemes which he had devised? 
Probably no man ever lived who formed 
his plans of life less for the gratification 
of the flesh than Paul. 1 That with 
me there should be yea, yea, and nay, 
nay ? There has been a great variety 
in the interpretation of this passage. 



purpose according a to the flesh, 
that with me there should be 
yea, yea, and nay, nay? 

18. But as God is true, our 



See Bloomfield, Grit. Dig. in loco. The 
meaning seems to be, ' that there should 
be such inconstancy and uncertainty in 
my counsels and actions, that no one 
could depend on me, or know what 
they had to expect from me.' Bloom- 
field supposes that the phrase is a pro- 
verbial one, and denotes a headstrong, 
self-willed spirit which will either do 
things, or not do them as pleases, 
without giving any reasons. He sup- 
poses that the repetition of the words 
yea and nay is designed to denote 
positiveness of assertion — such posi- 
tiveness as is commonly shown by 
such persons, as in the phrases, ' what 
I have written I have written,' ' what I 
have done I have done.' It seems more 
probable, however, that the phrase is 
designed to denote the ready compliance 
which an inconstant and unsettled man 
is accustomed to make with the wishes 
of others ; his expressing a ready assent 
to what they propose; falling in with 
their views ; readily making promises ; 
and instantly, through some whim, or 
caprice, or wish of others, saying ' yea, 
nay,' to the same thing ; that is, chang- 
ing his mind, and altering his purpose 
without any good reason, or in accord- 
ance with any fixed principle or settled 
rule of action. Paul says that this was 
not his character. He did not affirm a 
thing at one time and deny it at another ; 
he did not promise to do a thing one 
moment and refuse to do it the next. 

18. But as God is true. Tindal 
renders this, in accordance more literally 
with the Greek, " God is faithful ; for 
our preaching unto you was not yea 
and nay." The phrase seems to have 
the form of an oath, or to be a solemn 
appeal to God as a witness, and to be 
equivalent to the expression « the Lord 
liveth,' or 'as the Lord tiveth.' The 
idea is, ' God is faithful and true. He 
never deceives; never promises that 



A. D. 60.] 



CHAPTER I. 



21 



1 word toward you was not 
yea a and nay. 

* Or, preaching. a Mat. 5. 37. 



which he does not perform. So true 
is it that I am not fickle and changing 
in my purposes.' This idea of the 
faithfulness of God is the argument 
which Paul urges why he felt himself 
bound to be faithful also. That faithful 
God he regarded as a witness, and to 
that God he could appeal on the occa- 
sion, f Our word. Marg. preaching 
(o xiyx). This may refer either to his 
preaching, to his promises of visiting 
them, or his declarations to them in ge- 
neral on any subject. The particular 
subject under discussion was the promise 
which he had made to visit them. But 
he here seems to make his affirmation 
general, and to say universally of his 
promises, and his teaching, and of all 
his communications to them, whether 
orally or in writing, that they were not 
characterized by inconstancy and 
changeableness. It was not his cha- 
racter to be fickle, unsettled, and vacil- 
lating. 

19. For the Son of God. In this 
verse, and the following, Paul states 
that he felt himself bound to maintain 
the strictest veracity for two reasons ; 
the one, that Jesus Christ always 
evinced the strictest veracity (ver. 19) ; 
the other, God was always true to all the 
promises that he made (ver. 20) ; and 
as he felt himself to be the servant of 
the Saviour and of God, he was bound 
by the most sacred obligations also to 
maintain a character irreproachable in 
regard to veracity. On the meaning 
of the phrase " Son of God," see Note, 
Rom. i. 4. If Jesus Christ. It is 
agreed, says Bloomfield, by the best 
commentators, ancient and modern, that 
by Jesus Christ is here meant his doc- 
trine. The sense is, that the preaching 
respecting Jesus Christ, did not repre- 
sent him as fickle, and changeable ; as 
unsettled, and as unfaithful ; but as 
TOTS, consistent, and faithful. As that 
had been the regular and constant re- 



19 For the Son a of God, 
Jesus Christ who was preached 
among you by us, even by me 

a Mar. 1. 1. 



presentation of Paul and his fellow- 
labourers in regard to the Master whom 
they served, it was to be inferred that 
they felt themselves bound sacredly to 
observe the strictest constancy and ve- 
racity, f By us, &c. Silvanus, here 
mentioned, is the same person who in 
the Acts of the Apostles is called Silas. 
He was with Paul at Phiiippi, and was 
imprisoned there with him (Acts xvi), 
and was afterwards with Paul and 
Timothy at Corinth when he first vi- 
sited that city. Acts xviii. 5. Paul 
was so much attached to him, and had 
so much confidence in him, that he 
joined his name with his own in several 
of his epistles. 1 Thess. i. 1. 2 Thess. 
i. 1. | Was not yea and nay. Our 
representation of him was not that he 
was fickle and changeable. ^ But in 
him was yea. Was not one thing at 
one time, and another at another. He 
is the same, yesterday, to-day, and for- 
ever. All that he says is true ; all the 
promises that he makes are firm ; all his 
declarations are faithful. Paul may 
refer to the fact that the Lord Jesus 
when on earth was eminently charac- 
terized by truth. Nothing was more 
striking than his veracity. He called 
himself " the truth," as being eminently 
true in all his declarations. " I am the 
way, and the truth, and the life." 
John xiv. 6. Comp. Rev. iii. 7. And 
thus (Rev. iii. 14) he is called "the 
faithful and true witness." In all his 
life he was eminently distinguished 
for that. His declarations were simple 
truth ; his narratives were simple, un- 
varnished, uncoloured, unexaggerated 
statements of what actually occurred. 
He never disguised the truth ; never 
prevaricated ; never had any mental re- 
servation ; never deceived ; never used 
any word, or threw in any circumstance, 
that was fitted to load the mind astray. 
He himself said that this was the great 
object which he had in view in coming 



II. CORINTHIANS. 



[A. D. 60. 



and Silvanus and Timotheus, 
was not yea and nay, but in him 
was yea. 

20 For all the promises of 



into the world. " To this end was I 
born and for this cause came I into the 
world, that I should bear witness unto 
the truth." John xviii. 37. As Jesus 
Christ was thus distinguished for simple 
truth, Paul felt that he was under sa- 
cred obligations to imitate him, and 
always to evince the same inviolable 
fidelity. The most deeply felt obliga- 
tion on earth is that which the Christian 
feels to imitate the Redeemer. 

20. For all the promises of God in 
him. Alt the promises which God has 
made through him. This is another 
reason why Paul felt himself bound to 
maintain a character of the strictest 
veracity. The reason was, that God 
always evinced that; and that as none 
of his promises failed, he felt himself 
sacredly bound to imitate him, and to 
adhere to all his. The promises of 
God which are made through Christ, 
relate to the pardon of sin to the peni- 
tent ; the sanctification of his people ; 
support in temptation and trial ; guid- 
ance in perplexity ; peace in death, and 
eternal glory beyond the grave. All of 
these are made through a Redeemer, 
and none of these shall fail, f Are 
yea. Shall all be certainly fulfilled. 
There shall be no vacillation on the 
part of God ; no fickleness ; no aban- 
doning of his gracious intention. 
Tf And in him amen. In Rev. hi. 14, 
the Lord Jesus is called the " Amen." 
The word means true, faithful, certain. 
And the expression here means that all 
the promises which are made to men 
through a Redeemer shall be certainly 
fulfilled. They are promises which are 
confirmed and established, and which 
shall by no means fail. \ Unto the 
glory of God by us. Either by us mi- 
nisters and apostles ; or by us who are 
Christians. The latter, I think, is the 
meaning ; and Paul means to say, that 
the fulfilment of all the promises which 



God in a him are yea, and in him 
amen, unto the glory of God by 
us. 

21 Now he which stablisheth 

aRo. 15.8,9. He. 13.8. 



God has made to his people shall result 
in his glory and praise as a God of con- 
descension and veracity. The fact that 
he has made such promises is an act 
that tends to his own glory — since it 
was of his mere grace that they were 
made ; and the fulfilment of these pro- 
mises in and through the church, shall 
also tend to produce elevated views of 
his fidelity and goodness. 

21. Now he which stablisheth us. 
He who makes us firm (o @s%j.iZv «/*£?) ; 
that is, he who has confirmed us in 
the hopes of the gospel, and who gives 
us grace to be faithful, and firm in our 
promises. The object of this is to trace 
all to God, and to prevent the appear- 
ance of self-confidence, or of boasting. 
Paul had dwelt at length on his own 
fidelity and veracity. He had taken 
pains to prove that he was not incon- 
stant and fickle-minded. He here says, 
that this was not to be traced to himself, 
or to any native goodness, but was all 
to be traced to God. It was God who 
had given them all confident hope in 
Christ ; and it was God who had given 
him grace to adhere to his promises, and 
to maintain a character for veracity. 
The first ' us,' in this verse refers pro- 
bably to Paul himself; the second in- 
cludes also the Corinthians, as being 
also anointed and sealed, ^f And hath 
anointed us. Us who are Christians. 
It was customary to anoint kings, 
prophets, and priests on their entering 
on their office as a part of the ceremony 
of inauguration. The word anoint is 
applied to a priest, Ex. xxviii. 41 ; xl. 
15; to a prophet, 1 Kings xix. 16. Isa. 
Ixi. 1 ; to a king, 1 Sam. x. 1 ; xv. 1. 
2 Sam. ii. 4. 1 Kings i. 34. It is ap- 
plied often to the Messiah as being set 
apart, or consecrated to his office as 
prophet, priest, and king — i. e. as ap- 
pointed by God to the highest office ever 
held in the world. It is applied also to 



A. D. CO.] 



CHAPTER I. 



23 



a us with you in Christ, and hath 



a2Th. 2. 8. 1 Pe. 5. 10. 



Christians as being consecrated, or set 
apart to the service of God by the Holy 
Spirit — a use of the word which is de- 
rived from the sense of consecrating, or 
setting apart to the service of God. 
Thus in 1 John ii. 20, it is said, " But 
ye have an unction from the Holy One 
and know all things." So in ver. 27, 
" But the anointing which ye have re- 
ceived abideth in you," &c. The 
anointing which was used in the con- 
secration of prophets, priests, and Icings, 
seems to have been designed to be em- 
blematic of the influences of the Holy 
Spirit, who is often represented as 
poured upon those who are under his 
influence (Prov. i. 23. Isa. xliii. 4. Joel 
ii. 28, 29. Zech. xii. 10. Acts x. 45), 
in the same way as water or oil is 
poured out. And as Christians are 
everywhere represented as being under 
the influence of the Holy Spirit, as being 
those on whom the Holy Spirit is 
poured, they are represented as *' anoint- 
ed." They are in this manner solemn- 
ly set apart, and consecrated to the 
service of God. *{ Is God. God has 
done it. All is to be traced to him. It 
is not by any native goodness which we 
have, or any inclination which we have 
by nature to his service. This is one 
of the instances which abound so much 
in the writings of Paul, where he de- 
lights to trace all good influences to 
God. 

22. Who hath also sealed us. The 
word used here (from Tz^jLyifa) means 
to seal up ; to close and make fast with 
a seal, or signet ; as, e.g., books, letters, 
&c. that they may not be read. It is 
also used in the sense of setting a mark 
on any thing, or a seal, to denote that it 
is genuine, authentic, confirmed, or 
approved, as when a deed, compact, or 
agreement is sealed. It is thus made 
sure ; and is confirmed or established. 
Hence it is applied to persons, as de- 
noting that they are approved, as in 
Rev. vii. 3 : " Hurt not the earth, 



22 "Who hath also sealed c us, 

b 1 Jno.2.20,27. Re. 3. 18. 

c Ep. 1.13, 14; 4.30. 2 Ti. 2. 19. 



neither the sea, nor the trees, till we 
have sealed the servants of our God in 
their foreheads." Comp. Ezek. ix. 4. 
See Note, John vi. 27, where it is 
said of the Saviour, " for him hath God 
the Father sealed." Comp. John hi. 33. 
In a similar manner Christians are said 
to be sealed ; to be sealed by the Holy 
Spirit (Eph. i. 13 ; iv. 30) ; that is, the 
Holy Spirit is given to them to confirm 
them as belonging to God. He grants 
them his Spirit. He renews and sancti- 
fies them. He produces in their hearts 
those feelings, hopes, and desires which 
are an evidence that they are approved 
by God ; that they are regarded as his 
adopted children ; that their hope is 
genuine, and that their redemption and 
salvation are sure — in the same way as 
a seal makes a will or an agreement 
sure. God grants to them his Holy 
Spirit as the certain pledge that they 
are his, and shall be approved and saved 
in the last day. In this there is nothing 
miraculous, or in the nature of direct 
revelation. It consists of the ordinary 
operations of the Spirit on the heart, 
producing repentance, faith, hope, joy, 
conformity to God, the love of prayer 
and praise, and the Christian virtues 
generally ; and these things are the 
evidences that the Holy Spirit has re- 
newed the heart, and that the Christian 
is sealed for the day of redemption. 
1 And given the earnest of the Spirit. 
The word here used (uppapJiv from the 
Heb. jmy) means properly a pledge 
given to ratify a contract ; a part of the 
price, or purchase money ; a first pay- 
ment; that which confirms the bargain, 
and which is regarded as a pledge that 
all the price will be paid. The word 
occurs in the Septuagint and Hebrew, 
in Gen. xxxviii. 17, 18 ; xxxviii. 20. 
In the New Testament it occurs only 
in this place, and in ch. v. 5, and Eph. 
i. 14, in each place in the same con- 
nexion as applied to the Holy Spirit, 
and his influences on the heart. It re- 



24 



II. CORINTHIANS. 



[A. D. 60. 



and given the earnest of the 
Spirit a in our hearts. 

a Ro. 8. 9, 14—16. 



fers to those influences as a pledge of 
the future glories which await Christians 
in heaven. In regard to the " earnest," 
or the part of a price which was paid 
in a contract, it may be remarked, (1.) 
That it was of the same nature as the full 
price, being regarded as a part of it ; 
(2.) It was regarded as a pledge or 
assurance that the full price would be 
paid. So the < earnest of the Spirit,' de- 
notes that God gives to his people the 
influences of his Spirit; his operation on 
the heart as a part or pledge that all the 
blessings of the covenant of redemption 
shall be given to them. And it implies, 
(1.) That the comforts of the Christian 
here are of the same nature as they 
will be in heaven. Heaven will consist 
of like comforts ; of love, and peace, 
and joy, and purity begun here, and 
simply expanded there to complete and 
eternal perfection. The joys of heaven 
differ only in degree, not in kind, from 
those of the Christian on earth. That 
which is begun here is perfected there ; 
and the feelings and views which the 
Christian has here, if expanded and 
carried out, would constitute heaven. 
(2.) These comforts, these influences 
of the Spirit, are a pledge of heaven. 
They are the security which God gives 
us that we shall be saved. If we are 
brought under the renewing influences 
of the Spirit here ; if we are made 
meek, and humble, and prayerful by 
his agency ; if we are made to partake 
of the joys which result from pardoned 
sin; if we are filled with the hope of 
heaven, it is all produced by the Holy 
Spirit, and is a pledge, or earnest of our 
future inheritance; — as the first sheaves 
of a harvest are a pledge of a harvest ; 
or the first payment under a contract a 
pledge that all will be payed. God thus 
gives to his people the assurance that 
they shall be saved ; and by this ' pledge' 
makes their title to eternal life sure. 

23. Moreover, I call God for a re- 
cord upon my soul. It is well remarked 



23 Moreover I call God for a 
record upon my soul, that, to 



by Rosenmiiller, that the second chapter 
should have commenced here, since 
there is here a transition in the subject 
more distinct than where the second 
chapter is actually made to begin. 
Here Tindal commences the second 
chapter. This verse, with the subse- 
quent statements, is designed to show 
them the true reason why he had 
changed his purpose, and had not vi- 
sited them according to his first propo- 
sal. And that reason was not that he 
was fickle and inconstant ; but it was 
that he apprehended that if he should 
go to them in their irregular and disor- 
derly state, he would be under a neces- 
sity of resorting to harsh measures, and 
to a severity of discipline that would be 
alike painful to them and to him. Dr. 
Paley has shown with great plausibility, 
if not with moral certainty, that Paul's 
change of purpose about visiting them 
was made before he wrote his first epis- 
tle ; that he had at first resolved to visit 
them, but that on subsequent reflection, 
he thought it would be better to try the 
effect of a faithful letter to them, admo- 
nishing them of their errors, and en- 
treating them to exercise proper disci- 
pline themselves on the principal 
offender ; that with this feeling he wrote 
his first epistle, in which he does not 
state to them as yet his change of pur- 
pose, or the reason of it ; but that now 
after he had written that letter, and after 
it had had all the effect which he desired, 
he states the true reason why he had 
not visited them. It was now proper 
to do it ; and that reason was, that he 
desired to spare them the severity of 
discipline, and had resorted to the more 
mild and affectionate measure of sending 
them a letter, and thus not making it 
necessary personally to administer disci- 
pline. See Paley's Horai Paulinas, on 
2 Cor. Nos. iv. and v. The phrase, 
" I call God for a record upon my soul," 
is in the Greek, " I call God for a wit- 
ness against my soul." It is a solemn 



A. D. 60.] 



CHAPTER I. 



25 



spare you, I came not as yet un- 
to Corinth. 

24 Not for that we have a do- 

fllCo.3.5. IPe. 5. 3. 

oath, or appeal to God ; and implies, 
that if he did not in that case declare 
the truth, he desired that God would be 
a witness against him, and would pu- 
nish him accordingly. The reason why- 
he made this solemn appeal to God was, 
the importance of his vindicating his 
own character before the church, from 
the charges which had been brought 
against him. % That to spare you. 
To avoid the necessity of inflicting pu- 
nishment on you ; of exercising severe 
and painful discipline. If he went 
among them in the state of irregularity 
and disorder which prevailed there, he 
would feel it to be necessary to exert 
his authority as an apostle, and remove 
at once the offending members from the 
church. He expected to avoid the ne- 
cessity of these painful acts of disci- 
pline, by sending to them a faithful and 
affectionate epistle, and thus inducing 
them to reform, and to avoid the neces- 
sity of a resort to that which would 
have been so trying to him and to them. 
It was not, then, a disregard for them, 
or a want of attachment to them, which 
had led him to change his purpose, but 
it was the result of tender affection. 
This cause of the change of his purpose, 
of course, he would not make known 
to them in his first epistle, but now 
that that letter had accomplished all he 
had desired, it was proper that they 
should be apprized of the reason why 
he had resorted to this instead of visit- 
ing them personalty. 

24. Not for that we have dominion, 
&c. The sense of this passage I take 
to be this : < The course which we 
have pursued has been chosen not be- 
cause we wish to lord it over your faith, 
to control your belief, but because we 
desired to promote your happiness. Had 
the former been our object, had we 
wished to set up a lordship or dominion 
over you, we should have come to you 
with our apostolical authority, and in 
3 



minion over your faith, but are 
helpers of your joy: for by b faith, 
ye stand. 

b Ro. 11. 20. 1 Co. 15. 1. 



the severity of apostolic discipline. We 
had power to command obedience, and 
to control your faith. But we chose not 
to do it. Our object was to promote 
your highest happiness. We, there- 
fore, chose the mildest and gentlest 
manner possible ; we did not exercise 
authority in discipline, we sent an af- 
fectionate and tender letter.' While 
the apostles had the right to prescribe 
the articles of belief, and to propound 
the doctrines of God, yet they would 
not do even that in such a manner as to 
seem to " lord it over God's heritage" 
(obx. x'j£izvo/j.iv) ; they did not set up ab- 
solute authority, or prescribe the things 
to be believed in a lordly and impe- 
rative manner; nor would they make 
use of the severity of power to enforce 
what they taught. They appealed to 
reason ; they employed persuasion ; 
they made use of light and love to ac- 
complish their desires. % Are helpers 
of your joy. This is our main object, 
to promote your joy. This object we 
have pursued in our plans, and in order 
to secure this, we forbore to come to 
you, when, if we did come at that time, 
we should have given occasion perhaps 
to the charge that we sought to lord it 
over your faith. «[f For by faith ye 
stand. See Note, 1 Cor. xv. 1. This 
seems to be a kind of proverbial expres- 
sion, stating a general truth, that it was 
by faith that Christians were to be es- 
tablished or confirmed. The connexion 
here requires us to understand this as a 
reason why he would not attempt to 
lord it over their faith ; or to exercise 
dominion over them. That reason was, 
that thus far they had stood firm, in the 
main, in the faith (1 Cor. xv. 1) ; they 
had adhered to the truths of the gospel, 
and in a special manner now, in yield- 
ing obedience to the commands and en- 
treaties of Paul in Vie first epistle, they 
had showed that they were in the faith, 
and firm in the faith. It was not ne- 



26 



II. CORINTHIANS. 



[A. D. 60. 



cessary or proper, therefore, for him to 
attempt to exercise lordship over their 
belief, but all that was needful was to 
help forward their joy, for they were 
firm in the faith. We may observe, (1.) 
That it is a part of the duty of minis- 
ters to help forward the joy of Chris- 
tians. (2.) This should be the object 
even in administering discipline and re- 
proof. (3.) If even Paul would not 
attempt to lord it over the faith of Chris- 
tians, to establish a domination over 
their belief, how absurd and wicked is it 
for uninspired ministers now, for indi- 
vidual ministers, for conferences, conven- 
tions, presbyteries, synods, councils, or 
for the pope, to attempt to establish a spi- 
ritual dominion in controlling the faith 
of men. The great evils in the church 
have arisen from their attempting to do 
wdiat Paul would not do ; from attempt- 
ing to establish a dominion which Paul 
never sought, and which Paul would 
have abhorred. Faith must be free, and 
religion must be free, or they cannot 
exist at all. 

REMARKS. 

In view of this chapter we may re- 
mark, 

1st. God is the only true and real 
source of comfort in times of trial, ver. 
3. It is from him that all real consola- 
tion must come, and he only can meet 
and sustain the soul when it is borne 
down with calamity. All persons are 
subjected to trial, and at some periods 
of their lives, to severe trial. Sickness 
is a trial ; the death of a friend is a trial ; 
the loss of property or health, disap- 
pointment, and reproach, and slander, 
and poverty, and want, are trials to 
which we are all more or less exposed. 
In these trials, it is natural to look to some 
source of consolation ; some way in 
which they may be borne. Some seek 
consolation in philosophy, and endea- 
vour to blunt their feelings and destroy 
their sensibilities, as the ancient stoics 
did. But " to destroy sensibility is not 
to produce comfort." — Dr. Mason. Some 
plunge deep into pleasures, and endea- 
vour to drown their sorrows in the in- 
toxicating draught; but this is not to 



produce comfort to the soul, even were 
it possible in such pleasures to forget 
their sorrows. Such were the ancient 
epicureans. Some seek consolation in 
their surviving friends, and look to them 
to comfort and sustain the sinking heart. 
But the arm of an earthly friend is fee- 
ble, when God lays his hand upon us. 
It is only the hand that smites that can 
heal ; only the God that sends the af- 
fliction, that can bind up the broken 
spirit. He is the " Father of mercies," 
and he "the God of all consolation ;" 
and in affliction there is no true comfort 
but in him. 

(2.) This consolation in God is de- 
rived from many sources, (a) He is 
the " Father of mercies," and we may 
be assured, therefore, that he does no- 
thing inconsistent with mercy. (b) 
We may be assured that he is right — 
always right, and that he does nothing 
but right. We may not be able to see 
the reason of his doings, but we may 
have the assurance that it is all right, and 
will yet be seen to be right, (c) There 
is comfort in the fact, that our afflictions 
are ordered by an intelligent Being, by 
one who is all-wise, and all-knowing. 
The3 T are not the result of blind chance ; 
but they are ordered by one who is wise 
to know what ought to be done ; and 
who is so just that he will do nothing 
wrong. There could be no consolation 
in the feeling that mere chance directed 
our trials ; nor can there be consolation 
except in the feeling that a being of in- 
telligence and goodness directs and or- 
ders all. The true comfort, therefore, is 
to be found in religion, not in atheism 
and philosophy. 

(3.) It is possible to bless God in the 
midst of trials, and as the result of trial. 
It is possible so clearly to see his hand, 
and to be so fully satisfied with the wis- 
dom and goodness of his dealings, even 
when we are severely afflicted, as to see 
that he is worthy of our highest confi- 
dence and most exalted praise, ver. 3. 
God may be seen, then, to be the " Fa- 
ther of mercies ;" and he may impart, 
even then, a consolation which we never 
experience in the days of prosperity. 
Some of the purest and most elevated 



A. D. 60.] 



CHAPTER I. 



27 



joys known upon earth, are experienced 
in the very midst of outward calamities, 
and the most sincere and elevated thanks- 
givings which are offered to God, are 
often those which are the result of sanc- 
tified afflictions. It is when we are 
brought out from such trials, where we 
have experienced the rich consolations 
and the sustaining power of the gospel, 
that we are most disposed to say with 
Paul, " Blessed be God ;" and can most 
clearly see that he is the " Father of 
mercies." No Christian will ever have 
occasion to regret the trials through 
which God has brought him. I never 
knew a sincere Christian who was not 
finally benefited by trials. 

(4.) Christian joy is not apathy, it 
is comfort, ver. 4, 5. It is not insensi- 
bility to suffering ; it is not stoical indif- 
ference. The Christian feels his suffer- 
ings as keenly as others. The Lord 
Jesus was as sensitive to suffering as 
any one of the human family ever was ; 
he was as susceptible of emotion from 
reproach, contempt, and scorn, and he as 
keenly felt the pain of the scourge, the 
nads, and the cross, as any one could. 
But there is positive joy, there is true 
and solid comfort. There is substantial, 
pure, and elevated happiness. Religion 
does not blunt the feelings, or de- 
stroy the sensibility, but it brings in 
consolations which enable us to bear 
our pains, and to endure persecution 
without murmuring. In this, religion 
differs from all systems of philosophy. 
The one attempts to blunt and destroy 
our sensibilities to suffering ; the other, 
while it makes us more delicate and 
tender in our feelings, gives consolation 
adapted to that delicate sensibility, and 
fitted to sustain the soul, notwithstand- 
ing the acuteness of its sufferings. 

(5.) Ministers of the gospel may ex- 
pect to be peculiarly tried and afflicted, 
ver. 5. So it was with Paul and his 
fellow-apostles ; and so it has been since. 
They are the special objects of the 
hatred of sinners, as they stand in the 
way of the sinful pursuits and plea- 
sures of the world ; and they are, like 
their Master, especially hated by the 
enemy of souls. Besides, they are, by 



their office, required to minister conso- 
lation to others who are afflicted ; and 
it is so ordered in the providence of 
God, that they are subjected to peculiar 
trials often, in order that they may be 
able to impart peculiar consolations. 
They are to be the examples and the 
guides of the church of God ; and God 
takes care that they shall be permitted 
to show by their example, as well as by 
their preaching, the supporting power 
of the gospel in times of trial. 

(6.) If we suffer much in the cause of 
the Redeemer, we may also expect much 
consolation, ver. 5. Christ will take 
care that our hearts shall be filled with 
joy and peace. As our trials in his 
cause are, so shall our consolations be. 
If we suffer much, we shall enjoy much; 
if we are persecuted much, we shall 
have much support ; if our names are 
cast out among men for his sake, we 
shall have increasing evidence that they 
are written in his book of life. There 
are things in the Christian religion 
which can be learned only in the fur- 
nace of affliction ; and he who has ne- 
ver been afflicted on account of his at- 
tachment to Christ, is a stranger yet to 
much, very much of the fulness and 
beauty of that system of religion which 
has been appointed by the Redeemer, 
and to much, very much, of the beauty 
and power of the promises of the Bible. 
No man will ever understand all the 
Bible who is not favoured with much 
persecution and many trials. 

(7.) We should be willing to suffer. 
ver. 3 — 5. If we are willing to be 
happy, we should also be willing to 
suffer. If we desire to be happy in re- 
ligion, we should be willing to suffer. 
If we expect to be happy, we should also 
he willing to endure much. Trials fit 
us for enjoyment here, as well as for 
heaven hereafter. 

(8.) One great design of the conso- 
lation which is imparted to Christians 
in the time of affliction is, that they may 
be able to impart consolation also to 
others, ver. 4, 6, 7. God designs that 
we should thus be mutual aids. And 
he comforts a pastor in his trials, that 
he may, by his own experience, bo able 



28 



II. CORINTHIANS. 



[A. D. 60. 



to minister consolation to the people of j 
his charge ; he comforts a parent, that 
he may administer consolation to his 
children ; a friend, that he may comfort \ 
a friend. He who attempts to adminis- j 
ter consolation should be able to speak '• 
from experience ; and God, therefore, ' 
afflicts and comforts all his people, that 
they may know how to administer con- 
solation to those with whom they are 
connected. 

(9.) If we have experienced peculiar 
consolations ourselves in times of trial, 
we are under obligations to seek out 
and comfort others who are afflicted. 
So Paul felt. We should feel that God 
has qualified us for this work; and having 
qualified us for it, that he calls on us 
to do it. The consolation which God 
gives in affliction is a rich treasure 
which we are bound to impart to others ; 
the experience which we have of the 
true sources of consolation is an inesti- 
mable talent which we are to use for the 
promotion of his glory. No man has a 
talent for doing more direct good than 
he who can go to the afflicted, and bear 
testimony, from his own experience, to 
the goodness of God. And every man 
who can testify that God is good, and 
is able to support the soul in times of 
trial, — and what Christian cannot do it 
who has ever been afflicted 1 ? — should 
regard himself as favoured with a pecu- 
liar talent for doing good, and should 
rejoice in the privilege of using it to 
the glory of God. For there is no ta- 
lent more honourable than that of being 
able to promote the divine glory, to 
comfort the afflicted, or to be able, from 
personal experience, to testify that God 
is good — always good. " The power 
of doing good, always implies an obli- 
gation to do it." — Cotton Mather. 

(10.) In this chapter, we have a case 
of a near contemplation of death, ver. 
8, 9. Paul expected soon to die. He 
had the sentence of death in himself. 
He saw no human probability of escape. 
He was called, therefore, calmly to look 
death in the face, and to contemplate it 
as an event certain and near. Such a 
condition is deeply interesting, it is the 
important crisis of life. And yet it is 



an event which all must soon contem- 
plate. We all, in a short period, each 
one for himself, must look upon death 
as certain, and as near to us ; as an 
event in which we are personally inter- 
ested, and from which we cannot es- 
cape. Much as we may turn away 
from it in health, and unanxious as we 
may be then in regard to it, yet by no 
possibility can we long avert our minds 
from the subject. It is interesting, then, 
to inquire how Paul felt when he looked 
at death ; how we should feel ; and how 
we actually shall feel when we come to 
die. 

(11.) A contemplation of death as 
near and certain, is fitted to lead us to 
trust in God. This was the effect in 
the case of Paul. ver. 9. He had learn- 
ed in health to put his trust in him, and 
now, when the trial was apparently 
near, he had nowhere else to go, and 
he confided in him alone. He felt that 
if he was rescued, it could be only by 
the interposition of God ; and that there 
was none but God who could sustain 
him if he should die. And what event 
caii there be that is so well fitted to lead 
us to trust in God as death] And 
where else can we go in view of that 
dark hour ! For, (a) We know not what 
death is. We have not tried it ; nor do 
we know what grace may be necessary 
for us in those unknown pangs and suf- 
ferings ; in that deep darkness, and that 
sad gloom, (b) Our friends cannot aid 
us then. They will, they must, then, 
give us the parting hand ; and as we en- 
ter the shades of the dark valley, they 
must bid us farewell. The skill of the 
physician then will fail. Our worldly 
friends will forsake us when we come to 
die. They do not love to be in the 
room of death, and they can give us no 
consolation if they are there. Our pious 
friends cannot attend us far in the dark 
valley. They may pray, and commend 
us to God, but even they must leave us 
to die alone. Who but God can attend 
us? Who but he can support us then 1 
(c) God only knows what is beyond 
death. How do we know the way to 
his bar, to his presence, to his heaven ? 
How can we direct our own steps in 



A. D. 60.] 



CHAPTER I. 



29 



that dark and unknown world 1 None 
but God our Saviour can guide us 
there ; none else can conduct us to his 
abode, (d) None but God can sustain 
us in the pain, the anguish, the fee- 
bleness, the sinking of the powers of 
body and of mind in that distressing 
hour. He can uphold us then; and it 
is an unspeakable privilege to be per- 
mitted then, " when heart and flesh 
faint," to say of him, " God is the 
strength of" our "heart, and" our 
" portion forever." Ps. lxxiii. 26. 

(12.) We should regard a restoration 
from dangerous sickness, and from im- 
minent peril of death as a kind of resur- 
rection. So Paul regarded it. ver. 9. 
We should remember how easy it 
would have been for God to have re- 
moved us ; how rapidly we were tending 
to the grave ; how certainly we should 
have descended there but for his inter- 
position. We should feel, therefore, 
that we owe our lives to him as really 
and entirely as though we had been 
raised up from the dead ; and that the 
same kind of power and goodness have 
been evinced as would have been had 
God given us life anew. Life is God's 
gift; and every instance of recovery 
from peril, or from dangerous illness, is 
as really an interposition of his mercy 
as though we had been raised up from 
the dead. 

(13.) We should, in like manner, 
regard a restoration of our friends from 
dangerous sickness, or peril of any kind, 
as a species of resurrection from the 
dead. When a parent, a husband, a 
wife or a child has been dangerously ill, 
or exposed to some imminent danger, 
and has been recovered, we cannot but 
feel that the recovery is entirely owing 
to the interposition of God. With in- 
finite ease he could have consigned 
them to the grave ; and had he not 
mercifully interposed, they would have 
died. As they were originally his gift 
to us, so we should regard each interpo- 
sition of that kind as a new gift, and 
receive the recovered and restored friend 
as a freah gift from his hand. 

(14.) We should feel that lives thus 
preserved and thus recovered from dan- 
3* 



ger, belong to God. He has preserved 
them. In the most absolute sense they 
belong to him, and to him they should 
be consecrated. So Paul felt ; and his 
whole life shows how entirely he re- 
garded himself as bound to devote a life 
often preserved in the midst of peril, to 
the service of his kind Benefactor. 
There is no claim more absolute than 
that which God has on those whom he 
has preserved from dangerous situations, 
or whom he has raised up from the 
borders of the grave. All the strength 
which he has imparted, all the talent, 
learning, skill, which he has thus pre- 
served, should be regarded in the most 
absolute sense, as his, and should be 
honestly and entirely consecrated to 
him. But for him we should have died ; 
and he has a right to our services and 
obedience which is entire, and which 
should be felt to be perpetual. xAnd it 
may be added, that the right is not less 
clear and strong to the service of those 
whom he keeps without their being ex- 
posed to such peril, or raised up from 
such beds of sickness. A very few only 
of the interpositions of God in our be- 
half are seen by us. A small part of 
the perils to which we may be really 
exposed are seen. And it is no less 
owing to his preserving care that we 
are kept in health, and strength, and in 
the enjoyment of reason, than it is that 
we are raised up from dangerous sick- 
ness. Man is as much bound to devote 
himself to God for preserving him from 
sickness and danger, as he is for raising 
him up when he has been sick, and de- 
fending him in danger. 

(15.) We have here an instance of the 
principle on which Paul acted, ver. 12. 
In his aims, and in the manner of ac- 
complishing his aims he was guided 
only by the principles of simplicity and 
sincerity, and by the grace of God. He 
had no sinister and worldly purpose ; 
he had no crooked and subtle policy by 
which to accomplish his purposes. He 
sought simply the glory of God and the 
salvation of man; and he sought this 
in a manner plain, direct, honest, and 
straight-forward. He admitted noni 
the principles of worldly policy which 



30 



II. CORINTHIANS. 



[A. D. 60. 



have been so often acted on since in the 
church ; he knew nothing of " pious 
frauds," which have so often disgraced 
the professed friends of the Redeemer ; 
he admitted no form of deception and 
delusion, even for the promotion of 
objects which were great, and good, and 
desirable. He knew that all that ought 
to be done could be accomplished by 
straight-forward and simple-hearted 
purposes ; and that a cause which de- 
pended on the carnal and crooked policy 
of the world was a bad cause ; and that 
such policy would ultimately ruin the 
best of causes. How happy would it 
have been if these views had always 
prevailed in the church ! 

(16.) We see the value of a good con- 
science, ver. 12. Paul had the testi- 
mony of an enlightened conscience to 
the correctness and uprightness of his 
course of life everywhere. He felt 
assured that his aims had been right ; 
and that he had endeavoured in all sim- 
plicity and sincerity to pursue a course 
of life which such a conscience would 
approve. Such a testimony, such an 
approving conscience is of inestimable 
value. It is worth more than gold, and 
crowns, and all that the earth can give. 
When like Paul we are exposed to 
peril, or trial, or calamity, it matters 
little, if we have an approving con- 
science. When like him we are per- 
secuted, it matters little if we have the 
testimony of our own minds that we 
have pursued an upright and an honest 
course of life. When like him we look 
death in the face, and feel that we 
"have the sentence of death in our- 
selves," of what inestimable value then 
will be an approving conscience ! How 
unspeakable the consolation if we 
can look back then on a life spent 
in conscious integrity; a life spent 
in endeavouring to promote the 
glory of God and the salvation of the 
world ! 

(17.) Every Christian should feel 
himself sacredly bound to maintain a 
character of veracity, ver. 19, 20. Christ 
was always true to his word ; and all 
that God has promised shall be certainly 
fuijiled, And as a Christian is a pro- 



fessed follower of him who was " the 
Amen and the true witness," he should 
feel himself bound by the most sacred 
obligations to adhere to all his promises, 
and to fulfil all his word. No man can 
do any good who is not a man of truth ; 
and in no way can Christians more 
dishonour their profession, and injure 
the cause of the Redeemer, than by a 
want of character for unimpeachable 
veracity. If they make promises which 
are never fulfilled ; if they state that as 
true which is not true ; if they overload 
their narratives with circumstances 
which had no existence ; if they de- 
ceive, and defraud others ; and if they 
are so loose in their statements that no 
one believes them, it is impossible for 
them to do good in their Christian 
profession. Every Christian should 
have — as he easily may have — such a 
character for veracity that every man 
shall put implicit confidence in all his 
promises and statements ; so implicit 
that they shall deem his word as good 
as an oath ; and his promise as certain 
as though it were secured by notes and 
bonds in the most solemn manner. 
The word of a Christian should need no 
strengthening by oaths and bonds; it 
should be such that it could really not 
be strengthened by any thing that notes 
and bonds could add to it. 

(18.) All Christians should regard 
themselves as consecrated to God. ver. 
21. They have been anointed, or set 
apart to his service. They should feel 
that they are as really set apart to his 
service as the ancient prophets, priests, 
and kings were to their appropriate 
offices by the ceremony of anointing. 
They belong to God, and are under 
every sacred and solemn obligation to 
live to him, and him alone. 

(19.) It is an inestimable privilege to 
be a Christian, ver. 21, 22. It is re- 
garded as a privilege to be an heir to an 
estate, and to have an assurance that it 
will be ours. But the Christian has 
an " earnest," a pledge that heoven is 
his. He is anointed of God; he is 
sealed for heaven. Heaven is his 
home; and God is giving to him daily 
evidence in his own experience that he 



A. D. 60.] 



CHAPTER II. 



31 



B 



CHAPTER II. 

UT I determined this with 
myself, that I would not 



will soon be admitted to its pure and 
blissful abodes. 

(20.) Tbejoysof the Christian on 
earth are of the same nature as the 
joys of heaven. These comforts are an 
" earnest" of the future inheritance ; a 
pari of that which the Christian is to 
enjoy forever. His joys on earth are 
" heaven begun ;" and all that is needful 
to constitute heaven is that these joys 
should be expanded and perpetuated. 
Tliere will be no other heaven than 
that which would be constituted by the 
expanded joys of a Christian. 

(21.) No one is a Christian, no one 
is fitted for heaven, who has not such 
principles and joys as being fully ex- 
panded and developed would constitute 
heaven. The joys of heaven are not 
to be created for us as some new thing ; 
they are not to be such as we have had 
no foretaste, no conception of; but 
they are to be such as will be produced 
of necessity by removing imperfection 
from the joys and feelings of the be- 
liever, and carrying them out without 
alloy, and without interruption, and 
without end. The man, therefore, who 
has such a character, that if fairly de- 
veloped would not constitute the joys of 
heaven, is not a Christian. He has no evi- 
dence that he has been born again ; and 
all his joys are fancied and delusive. 

(22.) Christians should be careful 
not to grieve the Holy Spirit. Comp. 
Eph. iv. 30. It is by that Spirit that 
they are " anointed" and "sealed," and 
it is by his influences that they have 
the earnest of their future inheritance. 
All good influences on their minds pro- 
ceed from that Spirit ; and it should be 
their high and constant aim not to 
grieve him. By no course of conduct, 
by no conversation, by no impure 
thought, should they drive that Spirit 
from their minds. All their peace and 
joy is dependent on their cherishing his 
sacred influences; and by all the means 
in their power they should strive to 
secure his constant agency on their souls. 



come again to you in heavi- 
ness. a 

a c. 1.23.12.20,21.13.10. 



CHAPTER II. 

In this chapter Paul continues the 
discussion of the subject which had 
been introduced in the previous chapter. 
At the close of that chapter, he had 
stated the reasons why he had not vis- 
ited the church at Corinth. See Notes 
on ch. i. 23, 24. The main reason 
was, that instead of coming to them in 
that disordered, and irregular state, he 
had preferred to send them an affec- 
tionate letter. Had he come to them 
personally he would have felt himself 
called on to exercise the severity of dis- 
cipline. He chose, therefore, to try 
what the effect would be of a faithful 
and kind epistle. In this chapter, he 
prosecutes the same subject. He states, 
therefore, more at length, the reason 
why he had not come to them. ver. 1 — 5. 
The reason was, that he resolved not to 
come to them, if he could avoid it, with 
severity ; that his heart was pained 
even with the necessity of sending such 
a letter; that he wrote it with much 
anguish of spirit ; yet that he cherished 
towards them the most tender love. 
In his former epistle (ch, v.) he had di- 
rected them to exercise discipline on the 
offending person in the church. This 
had been done according to his direc- 
tion ; and the offender had been suita- 
bly punished for his offence. He had 
been excommunicated ; and it would 
seem that the effect on him had been to 
induce him to forsake his sin, and pro- 
bably to put away his father's wife, and 
he had become a sincere penitent. Paul, 
therefore, in the next place (ver. 6 — 1 1 ), 
exhorts them to receive him again into 
fellowship with the church. The pun- 
ishment he says had been sufficient 
(ver. 6) ; they ought now to be kind 
and forgiving to him lest he should be 
overwhelmed with his sorrow (ver. 7) ; 
he says, that he had forgiven him, so 
far as he was concerned, and he entreat- 
ed them to do the same (ver. 10) ; and 
says that they ou^ht, by all m?ans, to 



32 



II. CORINTHIANS. 



[A. D. 60. 



2 For if I make you sorry, 
who is he then that maketh me 



pursue such a course that Satan could 
get no advantage of them. ver. 11. 
Paul then states the disappointment 
which he had had at Troas in not seeing 
Titus, from whom he had expected to 
learn what was the state of the church 
at Corinth, and what was the reception 
of his letter there ; but that not seeing 
him there, he had gone on to Macedonia, 
ver. 12, 13. There, it would seem, he 
met Titus, and learned that his letter 
had had all the success which he could 
have desired. It had been kindly re- 
ceived ; and all that he had wished in 
regard to discipline had been performed, 
ver. 14. The hearing of this success 
gives him occasion to thank God for it, 
as one among many instances in which 
his efforts to advance his cause had been 
crowned with success. God had made 
him everywhere successful ; and had 
made him triumph in Christ in every 
place. This fact gives him occasion 
(ver. 15, 16) to state the general effect 
of his preaching and his labours. His 
efforts, he says, were always acceptable 
to God — though he could not be igno- 
rant that in some cases the gospel 
which he preached was the occasion of 
the aggravated condemnation of those 
who heard and rejected it. Yet he had 
the consolation of reflecting that it was 
by no fault of his. ver. 17. It was not 
because he had corrupted the word of 
God ; it was not because he was un- 
faithful ; it was not because he was not 
sincere. He had a good conscience — a 
conscience which assured him that he 
spoke in sincerity, and as in the sight 
cf God — though the unhappy effect 
might be that many would perish from 
under his ministry. 

1. But I determined this ivith my- 
self. I made up my mind on this 
point ; I formed this resolution in re- 
gard to my course. \ That I would 
not come again to you with heaviness. 
In grief (evxy.T»))i 'I would not come, if 
I could avoid it, in circumstances which 
must have grieved both me and you. 



glad, but the same which is 
made sorry by me? 



I would not come while there existed 
among you such irregularities as must 
have pained my heart, and as must have 
compelled me to resort to such acts of 
discipline as would be painful to you. 
I resolved, therefore, to endeavour to 
remove these evils before I came, that 
when I did come, my visit might be 
mutually agreeable to us both. For 
that reason I changed my purpose 
about visiting you, when I heard of 
those disorders, and resolved to send an 
epistle. If that should be successful, 
then the way would be open for an 
agreeable visit to you.' This verse, 
therefore, contains the statement of the 
principal reason why he had not come 
to them as he had at first proposed. It 
was really from no fickleness, but it 
was from love to them, and a de- 
sire that his visit should be mutually 
agreeable. Comp. Notes, ch. i. 23. 

2. For if I made you sorry. ' If 
when I should come among you, I 
should be called on to inflict sorrow by 
punishing your offending brethren by 
an act of severe discipline as soon as I 
came, who would there be to give me 
comfort but those very persons whom 
I had affected with grief? How little 
prepared would they be to make me 
happy, and to comfort me, amidst the 
deep sorrow which I should have caused 
by an act of severe discipline. After 
such an act — an act that would spread 
sorrow through the whole church, how 
could I expect that comfort which I 
should desire to find among you. The 
whole church would be affected with 
grief; and though I might be sustained 
by the sound part of the church, yet my 
visit would be attended with painful 
circumstances. I resolved, therefore, to 
remove all cause of difficulty, if possible, 
before I came, that my visit might be 
pleasant to us all.' The idea is, that 
there was such a sympathy between 
him and them ; that he was so attached 
to them, that he could not expect to be 
happy unless they were happy ; that 



A. D. 60.] 



CHAPTER II. 



33 



3 And I wrote this same un- 
to you, lest, when I came, I 
should have sorrow from them 
of whom I ought to rejoice ; 



though he might be conscious he was 
only discharging a duty, and that God 
would sustain him in it, yet that it 
would mar the pleasure of his visit, and 
destroy all his anticipated happiness by 
the general grief. 

3. And I wrote this same unto you. 
The words " this same" (rovro ahro) refer 
to what he had written to them in the 
former epistle, particularly to what he 
had written in regard to the incestuous 
person, requiring them to excommuni- 
cate him. Probably the expression 
also includes the commands in his for- 
mer epistle to reform their conduct in 
general, and to put away the abuses and 
evil practices which prevailed in the 
church there. ^ Lest when I come, <fcc. 
Lest I should be obliged if I came per- 
sonally to exercise the severity of disci- 
pline, and thus to diffuse sorrow 
throughout the entire church. \ I 
should have sorrow from them of whom 
I ought to rejoice. Lest I should have 
grief in the church. Lest the conduct 
of the church, and the abuses which 
prevail in it should give me sorrow. I 
should be grieved with the existence of 
these evils ; and I should be obliged to 
resort to measures which would be 
painful to me, and to the whole church. 
Paul sought to avoid this by persuading 
them before he came to exercise the 
discipline themselves, and to put away 
the evil practices which prevailed among 
them. Tl Having confidence in you all. 
Having confidence that this is your 
general character, that whatever adds to 
my joy, or promotes my happiness, 
would give joy to you all. Paul had 
enemies in Corinth ; he knew that there 
were some there whose minds were 
alieniated from him, and who were en- 
deavouring to do him injury. Yet he 
did not doubt that it was the general 
character of the church that they wished 
him well, and would desire to make 
him happy ; that what would tend to 



having confidence in you all, 

that my joy is the joy of you all. 

4 For out of much affliction 

and anguish of heart I wrote un- 



promote his happiness would also • pro- 
mote theirs ; and therefore, that they 
would be willing to do any thing that 
would make his visit agreeable to him 
when he came among them. He was, 
therefore, persuaded that if he wrote 
them an affectionate letter, they would 
listen to his injunctions, that thus all 
that was painful might be avoided when 
he came among theni. 

4. For out of much affliction. Pos- 
sibly Paul's enemies had charged him 
with being harsh and overbearing. They 
may have said that there was much 
needless severity in his letter. He here 
meets that, and says, that it was with 
much pain and many tears that he was 
constrained to write as he did. He was 
pained at their conduct, and at the ne- 
cessity which existed for such an epis- 
tle. This is an eminently beautiful in- 
stance of Paul's kindness of heart, and 
his susceptibility to tender impressions. 
The evil conduct of others gives pain to 
a good man ; and the necessity of admi- 
nistering reproof and discipline is often 
as painful to him who does it, as it is to 
those who are the subjects of it. \ And 
anguish of heart. The word rendered 
" anguish" (truvo%>i) means, properly, a 
holding together or shutting up; and 
then, pressure, distress, anguish — an af- 
fliction of the heart by which one feels 
tightened or constrained ; such a pres- 
sure as great grief causes at the heart. 
1 I wrote unto you with many tears. 
With much weeping and grief that I 
was constrained to write such a letter. 
This was an instance of Paul's great 
tenderness of heart — a trait of charac- 
ter which he uniformly evinced. With 
all his strength of mind, and all his 
courage and readiness to face danger, 
Paul was not ashamed to weep; and 
especially if he had any occasion of 
censuring his Christian brethren, or ad- 
ministering discipline. Comp. Phil. iii. 
88. Acts xx. 31. This is also a sped- 



34 



II. CORINTHIANS. 



[A. D. 60. 



to you with many tears ; not that 
ye should be grieved, but that 
ye might know the love a which 
I have more abundantly unto 
you. 



men of the manner in which Paul met 
the faults of his Christian brethren. It 
was not with bitter denunciation. It 
was not with sarcasm and ridicule. It 
was not by blazoning those faults abroad 
to others. It was not with the spirit of 
rejoicing that they had committed errors, 
and had been guilty of sin. It was not 
as if he was glad of the opportunity of 
administering rebuke, and took pleasure 
in denunciation and in the language of 
reproof. All this is often done by 
others ; but Paul pursued a different 
course. He sent an affectionate letter 
to the offenders themselves ; and he did 
it with many tears. It was done 
weeping. Admonition would always 
be done right if it was done with tears. 
Discipline would always be right, and 
would be effectual, if it were adminis- 
tered with tears. Any man will receive 
an admonition kindly, if he who admi- 
nisters it does it weeping ; and the heart 
of an offender will be melted, if he who 
attempts to reprove him comes to him 
with tears. How happy would it be if 
all who attempt to reprove should do it 
with Paul's spirit. Hoav happy, if all 
discipline should be administered in the 
church in his manner. But, we may 
add, how seldom is this done ! How 
few are there who feel themselves called 
on to reprove an offending brother, or to 
charge a brother with heresy or crime, 
that do it with tears ! f Not tlmt ye 
should be grieved. It was not my ob- 
ject to give you pain, 1 But that ye 
might know the love, &c. This was 
one of the best evidences of his great 
love to them which he could possibly 
give. It is proof of genuine friendship 
for another, when we faithfully and af- 
fectionately admonish him of the error 
of his course ; it is the highest proof of 
affection when we do it with tears. It 
is cruelty to suffer a brother to remain 



5 But if h any have caused 
grief, he hath not grieved me, 
c but in part: that I may not 
overcharge you all. 

6 Sufficient to such a man is 

6Ga. 5. 10. c Ga. 4. 12. 

in sin unadmonished ; it is cruel to ad- 
monish him of it in a harsh, severe, and 
authoritative tone ; but it is proof of 
tender attachment when we go to 
him with tears, and entreat him to re- 
pent and reform. No man gives higher 
proof of attachment to another than he 
who affectionately admonishes him of 
his sin and danger. 

5. If any have caused grief There 
is doubtless here an allusion to the in- 
cestuous person. But it is very deli- 
cately done. He does not mention him 
by name. There is not anywhere an 
allusion to his name; nor is it possible 
now to know it. Is this not a proof that 
the names of the offending brethren in 
a church should not be put on the re- 
cords of sessions, and churches, and 
presbyteries, to be handed down to pos- 
terity 1 Paul does not here either ex- 
pressly refer to such a person. He 
makes his remark general, that it might 
be as tender and kind to the offending 
brother as possible. They would know 
whom he meant, but they had already 
punished him, as Paul supposed,enough, 
and now all that he said in regard to 
him was as tender as possible, and fitted, 
as much as possible, to conciliate his 
feelings and allay his grief. He did not 
harshly charge him with sin ; he did 
not use any abusive or severe epithets ; 
but he gently insinuates that he " had 
caused grief;" he had pained the hearts 
of his brethren. | He hath not grieved 
me, but in part. He has not particu- 
larly offended or grieved me. He has 
grieved me only in common with others, 
and as a part of the church of Christ. 
All have common cause of grief; and I 
have no interest in it which is not com- 
mon to you all. I am but one of a 
great number who have felt the deepest 
concern on account of his conduct. 
\ That I may not overcharge you all. 



A. D. 60.] 



CHAPTER II. 



35 



this x punishment, which was in- 
flicted °of many. 



That I may not bear hard (im&uqZ) on 
you all ; that I may not accuse you all 
of having caused me grief. The sense 
is, ' Grief has been produced. I, in 
common with the church, have been 
pained, and deeply pained, with the 
conduct of the individual referred to ; 
and with that of his abettors and friends. 
But I would not charge the whole 
church with it ; or seem to bear hard on 
them, or overcharge them with want of 
zeal for their purity, or unwillingness to 
remove the evil.' They had shown their 
willingness to correct the evil by prompt- 
ly removing the offender when he had 
directed it. The sense of this verse 
should be connected with the verse that 
follows ; and the idea is, that they had 
promptly administered sufficient disci- 
pline, and that they were not now to 
be charged severely with having neglect- 
ed it. Even while Paul said he had 
been pained and grieved, he had seen 
occasion not to bear hard on the whole 
church, but to be ready to commend 
them for their promptness in removing 
the cause of the offence. 

6. Sufficient to such a man. The 
incestuous person that had been by 
Paul's direction removed from the 
church. The object of Paul here is to 
have him again restored. For that pur- 
pose he says that the punishment which 
they had inflicted on him was " suffi- 
cient." It was, (1.) A sufficient expres- 
sion of the evil of the offence, and of 
the readiness of the church to preserve 
itself pure ; and, (2.) It was a sufficient 
punishment to the olfender. It had ac- 
complished all that he had desired. It 
had humbled him, and brought him to 
repentance ; and doubtless led him to 
put away his wife. Comp. Note, 1 Cor. 
v. 1. As that had been done, it was pro- 
per now that he should be again restored 
to the privileges of the church. No 
evil would result from such a restora- 
tion, and their duty to their penitent 
brother demanded it. Mr. Locke has 
remarked that Paul conducts this sub- 



7 So b that contrariwise ye 

i or, censure. a 1 Co. 5. 4, 5. 1 Ti. 5. 20. 
6Ga. 6. 1. 



ject here with very great tenderness 
and delicacy. The entire passage from 
ver. 5 to ver. 10 relates solely to this 
offending brother, yet he never once 
mentions his name, nor does he men- 
tion his crime. He speaks of him only 
in the soft terms of " such a one" and 
"any one:" nor does he use an epithet 
which would be calculated to wound 
his feelings, or to transmit his name 
to posterity, or to communicate it to 
other churches. So that though this 
epistle should be read, as Paul doubt- 
less intended, by other churches, and be 
transmitted to future times, yet no one 
would ever be acquainted with the name 
of the individual. How different this 
from the temper of those who would 
blazon abroad the names of offenders, 
or make a permanent record to car- 
ry them down with dishonour to poste- 
rity ! | Which was indicted of many. 
By the church in its collective capacity. 
See Note on 1 Cor. v. 4. Paul had re- 
quired the church to administer this act 
of discipline, and they had promptly 
done it. It is evident that the whole 
church was concerned in the adminis- 
tration of the act of discipline ; as 
the words " of many" (foro rZv ttasLvuv) 
are not applicable either to a single 
" bishop," or a single minister, or a 
presbytery, or a bench of elders ; nor 
can they be so regarded, except by a 
forced and unnatural construction. Paul 
had directed it to be done by the assem- 
bled church (1 Cor. v. 4), and this 
phrase shows that they had followed his 
instructions. Locke supposes that the 
phrase means, " by the majority ;" 
Maeknight renders it, " by the greater 
number;" Bloomficld supposes that it 
means that the " punishment was car- 
ried into effect by all." Doddridge para- 
phrases it, " by the whole body of your 
society." The expression proves be- 
yond a doubt that the whole body 
of the society was concerned in the 
act of the excommunication, and that 
that is a proper way of administering 



II. CORINTHIANS. 



[A. D. 60. 



ought rather to forgive him, and 
comfort him, lest perhaps such 

discipline. Whether it proves, how- 
ever, that that is the mode which is to 
be observed in all instances, may admit 
of a doubt, as the example of the early 
churches, in a particular case, does not 
prove that that mode has the force of a 
binding- rule on all. 

7. So that contrariwise. On the 
other hand : on the contrary. That is, 
instead of continuing the punishment. 
Since the punishment was sufficient, 
and has answered all the purpose of 
bearing your testimony against the of- 
fence, and of bringing him to repentance, 
you ought again to admit him to your 
communion, t Ye ought rather t o for- 
give him. Rather than continue the 
pain and disgrace of excommunication. 
It follows from this, (1.) That the pro- 
per time for restoring an offender is only 
when the punishment has answered the 
purpose for which it was designed ; 
i. e. has shown the just abhorrence of 
the church against the sin, and has 
reformed the offender ; and, (2.) That 
when that is done the church ought to 
forgive the offending brother, and ad- 
mit him again to their fellowship. When 
it can be ascertained that the punish- 
ment has been effectual in reforming 
him, may depend somewhat on the na- 
ture of the offence. In this case, it 
was sufficiently shown by his putting 
away his wife, and by the manifestations 
of sorrow. So in other cases, it may be 
shown by a man's abandoning a course 
of sin, and reforming his life. If he has 
been unjust, by his repairing the evil ; 
if he has been pursuing an unlawful bu- 
siness, by abandoning it ; if he has pur- 
sued a course of vice, by his forsaking it, 
and by giving satisfactoiy evidences of 
sorrow and of reformation, for a period 
sufficiently long to show his sincerity. 
The time which will be required in each 
case, must depend, of course, somewhat 
on the nature of the offence, the pre- 
vious character of the individual, the 
temptations to which he may be ex- 
posed, and the disgrace which he may 
have brought on his Christian calling. 



a one should be swallowed up 
with overmuch sorrow. 



It is to be observed, also, that then his 
restoration is to be regarded as an act 
of forgiveness, a favour (%agicrsL<rd-cu, 
i. e. x A Z u > favour, grace) on the part of 
the church. It is not a matter of jus- 
tice, or of claim on his part, for having 
once dishonoured his calling, he has for- 
feited his right to a good standing 
among Christians ; but it is a matter of 
favour, and he should be willing to 
humble himself before the church, and 
make suitable acknowledgment for his 
offences. % And comfort him. There 
is every reason to think that this man 
became a sincere penitent. If so, he 
must have been deeply pained at the re- 
membrance of his sin, and the disho- 
nour which he had brought on his pro- 
fession, as well as at the consequences 
in which he had been involved. In this 
deep distress, Paul tells them that they 
ought to comfort him. They should 
receive him kindly, as God receives to 
his favour a penitent sinner. They 
should not cast out his name as evil ; 
they should not reproach him for his 
sins; they should not harrow up his re- 
collection of the offence by often refer- 
ring to it ; they should be willing to 
bury it in lasting forgetfulnesss, and 
treat him now as a brother. It is a 
duty of a church to treat with kindness 
a true penitent, and receive him to their 
affectionate embrace. The offence should 
be forgiven and forgotten. The conso- 
lations of the gospel, adapted to the 
condition of penitents, should be freely 
administered ; and all should be done 
that can be, to make the offender, when 
penitent, happy and useful in the com- 
munity. H Lest perhaps such a one. 
Still forbearing to mention his name ; 
still showing towards him the utmost 
tenderness and delicacy. % Should be 
swallowed up, &c. Should be over- 
come with grief; and should be render- 
ed incapable of usefulness by his ex- 
cessive sorrow. This is a strong expres- 
sion, denoting intensity of grief. We 
speak of a man's being drowned in 
sorrow ; or overwhelmed with grief; of 



A.. D. 60.] 



CHAPTER II. 



37 



8 Wherefore I beseech you 
that ye would confirm your love 
toward him. 

9 For to this end also did I 



grief preying upon him. The figure 
here is probably taken from deep waters, 
or from a whirlpool which seems to 
swallow up any thing that comes within 
reach. Excessive grief or calamity, in 
the Scriptures, is often compared to 
such waters. See Ps. cxxiv. 2 — 5. 
" If it had not been the Lord who was 
on our side when men rose up against 
us, then they had swallowed us up 
quick, when their wrath was kindled 
against us ; then the waters had over- 
whelmed us,the stream had gone over our 
soul; then the proud waters had gone 
over our soul." See Ps. lxix. 1. " Save 
me, O God, for the waters are come into 
my soul." Paul apprehended that by 
excessive grief, the offending brother 
would be destroyed. His life would 
waste away under the effect of his ex- 
communication and disgrace, and the 
remembrance of his offence would 
prey upon him, and sink him to the 
grave. 

8. Wherefore I beseech you that ye 
would confirm your love toward him. 
The word here rendered confirm 
{ku^Lt-jx) occurs in the New Testament 
only here and in Gal. iii. 15. It means 
to give authority, to establish as valid, 
to confirm ; and here means that they 
should give strong expressions and as- 
surances of their love to him ; that they 
should pursue such a course as would 
leave no room for doubt in regard to it. 
Tindal has well rendered it, "Wherefore 
I exhort you that love may have strength 
over him." Paul referred, doubtless, 
here to some public act of the church 
by which the sentence of excommuni- 
cation might be removed, and by which 
the offender might have a public assu- 
rance of their favour. 

9. For to this end did I write. The 
apostle did not Bay that this was the 
oivij purpose of his writing, to induce 
them to excommunicate the offender. 
He does not say that he wished in an 



write, that I might know the proof 
of you, whether ye be obedient 
a in all things. 

10 To whom ye forgive any 

a c. 7. 16. 



arbitrary manner to test their willingness 
to obey him, or to induce them to do a 
thing in itself wrong, in order to try 
their obedience. But the meaning is 
this : This was the main reason why he 
wrote to them, rather than to come per- 
sonally among them. The thing ought 
to have been done ; the offender ought 
to be punished ; and Paul says that he 
adopted the method of writing to them, 
rather than of coming among them in 
person, in order to give them an oppor- 
tunity to show whether they were dis- 
posed to be obedient. And the sense is, 
' You may now forgive him. He has 
not only been sufficiently punished, and 
he has not only evinced suitable peni- 
tence, but also another object which I 
had in view has been accomplished. I 
desired to see whether you were, as a 
church, disposed to be obedient. That 
object, also, has been accomplished. 
And now, since every thing aimed at in 
the case of discipline has been secured, 
you may forgive him, and should, 
without hesitation, again receive him to 
the bosom of the church.' 

10. To whom ye forgive any thing. 
The sense here is, ' I have confidence 
in you as a Christian society, and such 
confidence, that if you forgive an of- 
fence in one of your members, I shall 
approve the act, and shall also be ready 
to forgive.' He refers, doubtless, to this 
particular case ; but he makes his re- 
mark general. It is implied here, I think, 
that the Corinthians were disposed to 
forgive the offending brother ; and Paul 
here assures them that they had his 
hearty assent to this, and that if they 
did forgive him, he was ready to join 
them in the act, and to forgive him also. 
f For if I forgave any thing. If I 
forgive any thing ; if I remit any of the 
punishments which have been inflicted 
by my authority. If For your sakes. 
It is not on account of the offender 
alone ; it is in order to promote the hap- 



38 



II. CORINTHIANS. 



[A. D. GO. 



thing, I forgive also : for if I 
forgave any thing, to whom I for- 
gave it, for your sakes forgave 
I it in the 1 person of Christ ; 

• or, sight. 



piness and purity of the church. <fl In 
the person of Christ. Locke para- 
phrases this, "By the authority, and in 
the name of Christ." Doddridge, " As 
in the person of Christ, and by the high 
authority with which he has been 
pleased to invest me." Tindal, " In the 
room of Christ." The word rendered 
person (Marg. sight, Tr^ocrcemv, from 
7T£o? and ^), means properly the part to- 
wards, at, and around the eye. — Robin- 
son. Then it means the face, visage, 
countenance ; then the presence, person, 
&c. Here it probably means, in the 
presence of Christ ; with his eye upon 
me, and conscious that I am acting be- 
fore him, and must give account to him. 
It implies, undoubtedly, that Paul acted 
by his authority, and felt that he was 
doing that which Christ would approve. 
11. Lest Satan. The devil. The 
name Satan denotes an adversary, an 
accuser, an enemy. It is the usual pro- 
per name which is given to the devil, 
the great adversary of God and man. 
If Should get an advantage of us. The 
literal translation of the Greek would 
be, ' That we may not be defrauded by 
Satan' ("iv* ju» 7rhav&LrH&ZiU£v v7ro tov 
erctrciva). The verb here used denotes 
to have more than another,- then to 
gain, to take advantage of one, to de- 
fraud. And the idea is, that they should 
at once readmit the penitent offender to 
their communion, lest if they did not 
do it, Satan would take advantage of it 
to do injury to him and them. It is a 
reason given by Paul why they should 
lose no time in restoring him to the 
church. What the advantage was which 
Satan might gain, Paul does not specify. 
It might be this : That under pretence 
of duty, and seeking the purity of the 
church, Satan would tempt them to 
harsh measures ; to needless severity of 
discipline ; to an unkind and unforgiving 
spirit ; and thus, at the same time, in- 



11 Lest Satan should get an 
advantage of us : for we are not 
ignorant of his devices. 

12 Furthermore, when a I 

b Ac. 16. 8. 

jure the cause of religion, and ruin him 
who had been the subject of discipline. 
f For we are not ignorant of his de- 
vices. We know his plans, his thoughts, 
his cunning, his skill. We are not ig- 
norant of the great number of stratagems 
which he is constantly using to injure 
us, and to destroy the souls of men. 
He is full of wiles ; and Paul had had 
abundant occasion to be acquainted with 
the means which he had used to defeat 
his plans and to destroy the church. 
The church, at all times, has been sub- 
jected to the influence of those wiles, 
as well as individual Christians. And 
the church, therefore, as well as indivi- 
dual Christians, should be constantly on 
its guard against those snares. Even 
the best and purest efforts of the. church 
are often perverted, as in the case of ad- 
ministering discipline, to the worst re- 
sults ; and by the imprudence and want 
of wisdom; by the rashness or over- 
heated zeal ; by the pretensions to great 
purity and love of truth ; and by a 
harsh, severe, and censorious spirit, Sa- 
tan often takes advantage of the church, 
and advances his own dark and mis- 
chievous designs. 

12. Furthermore. But (St). This 
particle is properly adversative ; but 
frequently denotes transition, and serves 
to introduce something eke, whether op- 
posite to what precedes, or simply con- 
tinuative or explanatory. Here, it is 
designed to continue or explain the 
statement before made of his deep affec- 
tion for the church, and his interest in 
its affairs. He therefore tells them that 
when he came to Troas, and was fa- 
voured there with great success, and 
was engaged in a manner most likely 
of all others to interest his feelings and 
to give him joy, yet he was deeply dis- 
tressed because he had not heard, as he 
expected, from them ; but so deep was 
his anxiety that he left Troas and went 



A. D. 60.] 



CHAPTER II. 



39 



came to Troas to preach Christ's 
gospel, and a a door was opened 
unto me of the Lord, 

13 I had no rest 6 in my spirit, 

olCo. 16. 9. 6 c. 7. 5, 6. 



into Macedonia, f When I came to 
Troas. This was a city of Phrygia, or 
Mysia, on the Hellespont, between Troy 
on the north, and Assos on the south. 
See Note on Acts xvi. 8. It was on 
the regular route from Ephesus to Ma- 
cedonia. Paul took that route because 
on his journey to Macedonia he had re- 
solved, for the reasons above stated, not 
to go to Corinth. ^ To preach Christ's 
gospel. Greek. ' For («'?) the gospel 
of Christ;' that is, on account of his 
gospel; or to promote it. Why he 
selected Troas, or the region of the 
Troad (Note, Acts xvi. 8), as the field 
of his labours, he does not say. It is 
probable that he was waiting there to 
hear from Corinth by Titus, and while 
there he resolved not to be idle, but to 
make known as much as possible the 
gospel, if And a door was opened unto 
me. See Note, 1 Cor. xvi. 9. There 
was an opportunity of doing good, and 
the people were disposed to hear the 
gospel. This was a work in which 
Paul delighted to engage, and in which 
he usually found his highest comfort. 
It was of all things the most adapted to 
promote his happiness. 

13./ had no rest in my spirit. I 
was disappointed, sad, deeply anxious. 
Though the work in which I was en- 
gaged was that which usually gives me 
my highest joy, yet such was my anxie- 
ty to learn the state of things in Corinth, 
and the success of my letter, and to see 
Titus, whom I was expecting, that I 
had comparatively no peace, and no 
comfort. 1 But taking' my leave of 
them. Though so many considerations 
urged me to stay ; though there was 
such a promising field of labour, yet 
.such was my anxiety to hear from you, 
that I left them, f I went from thence 
into Macedonia. See Note, Acts xvi.!). 
I went over where I expected to find 
Titus, and to learn the state of your 



because I found not Titus my 
brother : but taking my leave of 
them, I went from thence into 
Macedonia. 

14 Now thanks be unto God, 



affairs. This is one of the few instances 
in which Paul left an inviting field of 
labour, and where there was a prospect 
of signal success, to go to another place. 
It is adduced here to show the deep in- 
terest which he had in the church at 
Corinth, and his anxiety to learn what 
was their condition. It shows that 
there may be cases where it is proper 
for ministers to leave a field of great 
and inviting usefulness, to go to another 
field, and to engage in another part of 
the great vineyard. 

14. Now thanks be unto God, &c. 
There seem to have been several sources 
of Paul's joy on this occasion. The 
principal was, his constant and uniform 
success in endeavouring to advance the 
interests of the kingdom of the Re- 
deemer. But in particular he rejoiced, 
(1.) Because Titus had come to him 
there, and had removed his distress. 
Comp. ver. 13. (2.) Because he 
learned from him that his efforts in re- 
gard to the church at Corinth had been 
successful, and that they had hearkened 
to his counsels in his first letter ; and, 
(3.) Because he was favoured with 
signal success in Macedonia. His be- 
ing compelled, therefore, to remove from 
Troas and to go to Macedonia had been 
to him ultimately the cause of great joy 
and consolation. These instances of 
success Paul regarded as occasions of 
gratitude to God. if Which always 
causeth us. Whatever may be our 
efforts, and wherever we are. Whether 
it is in endeavouring to remove the 
errors and evils existing in a particular 
church, or whether it be in preaching 
the gospel in places where it has been 
unknown, still success crowns our 
efforts, and we have the constant evi- 
dence of divine approbation. This was 
Paul's consolation in the midst of his 
many trials ; and it proves that, what- 
ever may be the external circumstances 



40 



II. CORINTHIANS. 



[A. D. 60. 



a which always causeth us to tri- 
umph in Christ, and maketh 

aRo. 8.37. 

of a minister, whether poverty, want, 
persecution, or distress, he will have 
abundant occasion to give thanks to 
God if his efforts as a minister are 
crowned with success, ^f To triumph 
in Christ. To triumph through the 
aid of Christ, or in promoting the cause 
of Christ. Paul had no joy which was 
not connected with Christ, and he had 
no success which he did not trace to 
him. The word which is here render- 
ed triumph (d-gix.y.@ajcvrt from Q^tstu- 
fiiua) occurs in no other place in the 
New Testament, except in Col. ii. 15. 
It is there rendered " triumphing over 
them in it." that is, triumphing over 
the principalities and powers which he 
had spoiled, or plundered ; and it there 
means that Christ led them in triumph 
after the manner of a conqueror. The 
word is here used in a causative sense — 
the sense of the Hebrew Hiphil conju- 
gation. It properly refers to a triumph ; 
or a triumphal procession. Originally 
the word •&■§ 1*^5? meant a hymn which 
was sung in honour of Bacchus; then 
the tumultuous and noisy procession 
which constituted the worship of the 
god of wine ; and then any procession 
of a similar kind. — Passow. It was 
particularly applied among both the 
Greeks and the Romans to a public and 
solemn honour conferred on a victorious 
general on a return from a successful 
war in which he was allowed a mag- 
nificent entrance into the capital. In 
these triumphs, the victorious com- 
mander was usually preceded or at- 
tended by the spoils of war; by the most 
valuable and magnificent articles which 
he had captured ; and by the princes, 
nobles, generals, or people whom he 
had subdued. The victor was drawn 
in a magnificent chariot, usually by two 
white horses. Other animals were 
sometimes used. " When Pompey tri- 
umphed over Africa, his chariot was 
drawn by elephants; that of Mark 
Antony by lions ; that of Heliogabalus 



manifest the savour * of his 
knowledge by us in every place. 

b Ca. 1. 3. 



by tigers; and that of Aurelius by 
deer." — Clark. The people of Corinth 
were not unacquainted with the nature 
of a triumph. About one hundred and 
forty-seven years before Christ, Lucius 
Mummius, the Roman consul, had 
conquered all Achaia, and had destroy- 
ed Corinth, Thebes, and Colchis, and 
by order of the Roman senate was fa- 
voured with a triumph, and was sur- 
named Achaicus. Tindal renders this 
place, " Thanks be unto God which 
always giveth us the victory in Christ." 
Paul refers here to a victory which he 
had, and a triumph with which he was 
favoured by the Redeemer. It was a 
victory over the enemies of the gospel ; 
it was success in advancing the interests 
of the kingdom of Christ ; and he re- 
joiced in that victory, and in that suc- 
cess, with more solid and substantial 
joy than a Roman victor ever felt on re- 
turning from his conquests over nations, 
even when attended with the richest 
spoils of victory, and by humbled 
princes and kings in chains, and when 
the assembled thousands shouted Io 
triumphe! 1 And maketh manifest. 
Makes known; spreads abroad — as a 
pleasant fragrance is diffused through 
the ah. *fl The savour (ocr/uw)d The 
smell ; the fragrance. The word in the 
New Testament is used to denote a 
pleasant or fragrant odour, as of incense, 
or aromatics. John xii. 3. See Eph. v. 
2. Phil. iv. 18. There is an allusion 
here doubtless to the fact that in the 
triumphal processions fragrant odours 
were diffused around; flowers, diffusing 
a grateful smell, were scattered in the 
way ; and on the altars of the gods in- 
cense was burned during the procession, 
and sacrifices offered, and the whole city 
was filled with the smoke of sacrifices, 
and with perfumes. So Paul speaks of 
knowledge — the knowledge of Christ. 
In his triumphings, the knowledge of 
the Redeemer was diffused abroad, like 
the odours which were diffused in the 



A. D. 60.] 



CHAPTER II. 



41 



15 For we are unto God a 
sweet savour of Christ, in them 



triumphal march of the conqueror. 
And that odour or savour was acceptable 
to God — as the fragrance of aromatics 
and of incense was pleasant in the 
triumphal procession of the returning 
victor. The phrase " makes manifest 
the savour of his knowledge," therefore, 
means, that the knowledge of Christ 
was diffused everywhere by Paul, as 
the grateful smell of aromatics was 
diffused all around the triumphing war- 
rior and victor. The effect of Paul's 
conquests everywhere was to diffuse the 
knowledge of the Saviour — and this was 
acceptable and pleasant to God — though 
there might be many who would not 
avail themselves of it, and would perish. 
See ver. 15. 

15. For we are unto God. We who 
are his ministers, and who thus triumph. 
It is implied here that Paul felt that 
ministers were labouring for God, and 
felt assured that their labours would be 
acceptable to him. — The object of Paul 
in the statement, in this and in the fol- 
lowing verses, is undoubtedly to meet 
the charges of his detractors and ene- 
mies. He says, therefore, that what- 
ever was the result of his labours in 
regard to the future salvation of men; 
yet, that his well-meant endeavours, and 
labours, and self-denials in preaching the 
gospel, were acceptable to God. The 
measure of God's approbation in the 
case was not his success, but his fidelity, 
his zeal, his self-denial, whatever might 
be the reception of the gospel among 
those who heard it. f A sweet savour. 
Like the smell of pleasant incense, or 
of grateful aromatics, such as were 
burned in the triumphal processions of 
returning conquerors. The meaning 
is, that their labours were acceptable to 
God ; he was pleased with them, and 
would bestow on them the smiles and 
proofs of his approbation. The word 
here rendered " sweet savour" (ti/uJi-j.) 
occurs only in this place, and in Eph. 
v. 2. Phil. iv. 18 ; and is applied to per- 
sons or things well-pleasing to God. It 
4* 



a that are saved, and in them that 
perish : 

• a 1 Co. l. is. 



properly means good odour, or fragrance, 
and in the Septuagint it is frequently 
applied to the incense that was burnt 
in the public worship of God and to 
sacrifices in general. Gen. viii. 21. Ex. 
xxix. 18. 25. 41. Lev. i. 9. 13. 17; ii. 
2. 9. 12; iii. 5. 16 ; iv. 31, &c. &c. 
Here it means that the services of Paul 
and the other ministers of religion were 
as grateful to God as sweet incense, or 
acceptable sacrifices. If Of Christ. 
That is, we are Christ's sweet savour 
to God : we are that which he has ap- 
pointed, and which he has devoted and 
consecrated to God; we are the offering, 
so to speak, which he is continually 
making to God. f In them that are 
saved. In regard to them who believe 
the gospel through our ministry and 
who are saved. Our labour in carrying 
the gospel to them, and in bringing 
them to the knowledge of the truth, is 
acceptable to God. Their salvation is 
an object of his highest desire, and he 
is gratified with our fidelity, and with 
our success. This reason why their 
work was acceptable to God is more 
fully stated in the following verse, where 
it is said that in reference to them they 
were the " savour of life unto life." The 
word " saved" here refers to all who be- 
come Christians, and who enter heaven; 
and as the salvation of men is an object 
of such desire to God, it cannot but be 
that all who bear the gospel to men are 
engaged in an acceptable service, and 
that all their efforts will be pleasing to 
him, and approved in his sight. In re- 
gard to this part of Paul's statement, 
there can be no difficulty, f And in them 
that perish. In reference to them who 
reject the gospel, and who are finally 
lost. — Itisimpliedhe.ro, (1.) That some 
would reject the gospel and perish, 
with whatever fidelity and self-denial 
the ministers of religion might labour. 
(2.) That though this would be the 
ll yel the labours of the ministers 
of religion would be acceptable to God. 
Tins is a fearful and awful declaration, 



42 



II. CORINTHIANS. 



[A. D. 60. 



and has been thought by many to be 
attended with difficulty. A few re- 
marks may present the true sense of the 
passage, and remove the difficulty from 
it. (1.) It is not affirmed or implied 
here that the destruction of those who 
would reject the gospel, and who would 
perish, was desired by God or would 
be pleasing to him. This is nowhere 
affirmed or implied in the Bible. (2.) 
It is affirmed only that the labours of 
the ministers of religion in endeavour- 
ing to save them would be acceptable 
and pleasing to God. Their labours 
would be in order to save them, not to 
destroy them. Their desire was to 
bring all to heaven — and this was ac- 
ceptable to God. Whatever might be 
the result, whether successful or not, 
yet God would be pleased with self- 
denial, and toil, and prayer that was 
honestly and zealously put forth to save 
others from death. They would be ap- 
proved by God in proportion to the 
amount of labour, zeal, and fidelity 
which they evinced. (3.) It would be 
by no fault of faithful ministers that 
men would perish. Their efforts would 
be to save them, and those efforts would 
be pleasing to God. (4.) It would be 
by no fault of the gospel that men 
would perish. The regular and proper 
tendency of the gospel is to save, not to 
destroy men ; as the tendency of medi- 
cine is to heal them, of food to support 
the body, of air to give vitality, of light 
to give pleasure to the eye, &c. It is 
provided for all, and is adapted to all. 
There is a sufficiency in the gospel for 
all men, and in its nature it is as really 
fitted to save one as another. What- 
ever may be the manner in which it is 
received, it is always in itself the same 
pure and glorious system ; full of be- 
nevolence and mercy. The bitterest 
enemy of the gospel cannot point to 
one of its provisions that is adapted or 
designed to make men miserable, and 
to destroy them. All its provisions are 
adapted to salvation; all its arrange- 
ments are those of benevolence; all the 
powers and influences which it origi- 
nates, are those which are fitted to save, 
not to destroy men. The gospel is what it 



is in itself — a pure, holy, and benevo- 
lent system, and is answerable only for 
effects which a pure, holy, and benevo- 
lent system is fitted to produce. To 
use the beautiful language of Theo- 
doret, as quoted by Eloomfield, "We 
indeed bear the sweet odour of Christ's 
gospel to all; but all who participate in 
it do not experience its salutiferous ef- 
fects. Thus to diseased eyes even the 
light of heaven is noxious ; yet the sun 
does not bring the injury. And to those 
in a fever, honey is bitter ; yet it is sweet 
nevertheless. Vultures too, it is said, 
fly from sweet odours of myrrh ; yet 
myrrh is myrrh though the vultures 
avoid it. Thus, if some be saved, though 
others perish, the gospel retains its own 
virtue, and we the preachers of it remain 
just as we are ; and the gospel retains 
its odorous and salutiferous properties, 
though some may disbelieve and abuse 
it, and perish." Yet, (5.) It is implied 
that the gospel' would be the occasion 
of heavier condemnation to some, and 
that they would sink into deeper ruin 
in consequence of its being preached 
to them. This is implied in the ex- 
pression in ver. 16. "to the one we are 
a savour of death unto death." In the 
explanation of this, we may observe, (a) 
That those who perish would have pe- 
rished at any rate. All were under 
condemnation whether the gospel had 
come to them or not. None will 
perish in consequence of the gospel's 
having been sent to them who would 
not have perished had it been unknown. 
Men do not perish because the gospel 
is sent to them, but for their own sins. 
(Z>) It is in fact by their own fault that 
men reject the gospel, and that they are 
lost. They are voluntary in this ; and, 
whatever is their final destiny, they 
are not under compulsion. The 
gospel compels no one against his 
will either to go to heaven, or to hell, 
(c) Men under the gospel sin against 
greater light than they do without it. 
They have more to answer for. It in- 
creases their responsibility. If, there- 
fore, they reject it, and go down to 
eternal death, they go from higher pri- 
vileges ; and they go, of course, to meet 



A.D. 60.] 



CHAPTER II. 



43 



16 To a the one we are the 
savour of death unto death ; and 



a Jno. 



IPe. 2. 7. 



a more aggravated condemnation. For 
condemnation will always be in exact 
proportion to guilt; and guilt is in pro- 
portion to abused light and privileges. 
(d) The preaching of the gospel, and 
the offers of life, are often the occasion 
of the deeper guilt of the sinner. Often 
he becomes enraged. He gives vent to 
the deep malignity of his soul. He op- 
poses the gospel with malice and infu- 
riated anger. His eye kindles with in- 
dignation, and his lip curls with pride 
and scorn. He is profane and blas- 
phemous ; and the offering of the gospel 
to him is the occasion of exciting deep 
and malignant passions against God, 
against the Saviour, against the minis- 
ters of religion. Against the gospel, 
men often manifest the same malignity 
and scorn which they did against the 
Saviour himself. Yet this is not the 
fault of the gospel, nor of the ministers 
of religion. It is the fault of sinners 
themselves; and while there can be no 
doubt that such a rejection of the gospel 
will produce their deeper condemnation, 
and that it is a savour of death unto 
death unto them; still the gospel is 
good and benevolent, and still God will 
be pleased with those who faithfully 
offer its provisions, and who urge it on 
the attention of men. 

1 6. To the one. To those who perish. 
^ Weave the savour of death unto death. 
We arc the occasion of deepening their 
condemnation, and of sinking them 
lower into ruin. The expression here 
used means literally, ' to the one class 
we bear a death-conveying odour lead- 
ing to their death' — a savour, a smell 
which, under the circumstances, is de- 
structive to life, and which leads to 
death. Mr. Locke renders this, "To 
the one my preaching is of ill savour, 
unacceptable and offensive, by their re- 
jecting whereof they draw death on 
themselves." Grateful as their labours 
were to God, and acceptable as would 



to the other the savour of life 
unto life. And who b is suffi- 
cient for these things ? 

be 3.5,6. 



be their efforts, whatever might be the 
results, yet Paul could not be ignorant 
that the gospel would in fact be the 
means of greater condemnation to 
many. See Notes on ver. 15. It was in- 
deed by their own fault ; yet wherever 
the gospel was preached, it would to 
many have this result. It is probable 
that the language here used is borrowed 
from similar expressions which were 
common among the Jews. Thus in 
Debarim Rabba, sec. 1, fol. 24S, it is 
said, "As the bee brings home honey to 
the owner, but stings others, so it is 
with the words of the law." " They 
(the words of the law) are a savour of 
life to Israel, but a savour of death to 
the people of this world." Thus in 
Taarieth, fol. 7, 1, "Whoever gives 
attention to the law on account of the 
law itself, to him it becomes an aroma- 
tic of life (d v \i dd), but to him who does 
not attend to the law on account of the 
law itself, to him it becomes an aroma- 
tic of death (hid dd)" — the idea of which 
is, that as medicines skilfully applied 
will heal, but if unskilfully applied will 
aggravate a disease, so it is with the 
words of the law. Again, "The word 
of the law which proceeds out of the 
mouth of God is an odour of life to the 
Israelites, but an odour of death to the 
Gentiles." See Rosenmuller, and 
Bloomfield. The sense of the passage 
is plain, that the gospel, by the wilful 
rejection of it, becomes the means of 
the increased guilt and condemnation 
of many of those who hear it. 1 And 
to the other. To those who embrace it, 
and are saved. % The savour of life. 
An odour, or fragrance producing life, 
or tending to life. It is a living, or 
life-giving savour. It is in itself grate- 
ful and pleasant, ^f Unto life. Tend- 
ing to life; or adapted to produce life. 
The word life here, as often elsewhere, 
is used to denote salvation. It is (I.) Life 
in opposition to the death in sin in which 



44 



II. CORINTHIANS, 



[A. D. 60. 



17 For we are not as many, 
which corrupt x the word of 
God : but as of sincerity, but as 

1 or, deal deceitfully with. c. 4. 2. 



all are by nature ; (2.) In opposition to 
death in the grave — as it leads to a 
glorious resurrection ; (3.) In opposition 
to eternal death ; to the second dying, 
as it leads to life and peace and joy in 
heaven. See the words " life" and 
" death" explained in the Notes on 
Rom. vi. 23. The gospel is " the sa- 
vour of life unto life," because, (1.) It is 
its nature and tendency to produce life 
and salvation. It is adapted to that ; 
and is designed to that end. (2.) Be- 
cause it actually results in the life and 
salvation of those who embrace it. It 
is the immediate and direct cause of 
their salvation ; of their recovery from 
sin ; of their glorious resurrection ; of 
their eternal life in heaven. J And 
who is sufficient for these things? For 
the arduous and responsible work of 
the ministry ; for a work whose influ- 
ence must be felt either in the eternal 
salvation, or the eternal ruin of the 
soul. Who is worthy of so important 
a charge? Who can undertake it 
without trembling'? Who can engage 
in it without feeling that he is in him- 
self unfit for it, and that he needs con- 
stant divine grace 1 This is an excla- 
mation which any one may well make 
in view of the responsibilities of the 
work of the ministry. And we may 
remark, (1.) If Paul felt this, assuredly 
others should feel it also. If, with all 
the divine assistance which he had ; all 
the proofs of the peculiar presence of 
God, and all the mighty miraculous 
powers conferred on him, Paul had such 
a sense of unfitness for this great work, 
then a consciousness of unfitness, and a 
deep sense of responsibility, may well 
rest on all others. (2.) It was this 
sense of the responsibility of the minis- 
try which contributed much to Paul's 
success. It was a conviction that the 
results of his work must be seen in the 
joys of heaven, or the woes of hell, that 
led him to look to God for aid, and to 



of God, in the sight ° of God, 
speak we 3 in Christ. 



a He. 11.27. 



5 or, of. 



devote himself so entirely to his great 
work. Men will not feel much concern 
unless they have a deep sense of the 
magnitude and responsibility of their 
work. Men who feel as they should 
about the ministry will look to God for 
aid, and will feel that he alone can sus- 
tain them in their arduous duties. 

17. For we are not as many. This 
refei-s doubtless to the false teachers at 
Corinth ; and to all who mingled 
human philosophy or tradition with the 
pure word of truth. Paul's design in 
the statement in this verse seems to be 
to affirm that he had such a deep sense 
of the responsibility of the ministerial 
office, and of its necessary influence on 
the eternal destiny of man, that it led 
him to preach the simple gospel, the 
pure word of God. He did not dare to 
dilute it with any human mixture. He 
did not dare to preach philosophy, or 
human wisdom. He did not dare to 
mingle with it the crude conceptions of 
man. He sought to exhibit the simple 
truth as it was in Jesus ; and so deep 
was his sense of the responsibility of 
the office, and so great was his desire on 
the subject, that he had been enabled to 
do it, and to triumph always in Christ. 
So that, although he was conscious that 
he was in himself unfit for these things, 
yet by the grace of God he had been 
able always to exhibit the simple truth, 
and his labours had been crowned with 
constant and signal success. If Which 
corrupt the word of God. Margin, 
"deal deceitfully with." The word 
here used (KU7r;fArJcvTi;) occurs nowhere 
else in the New Testament, and does 
not occur in the Septuagint. The word 
is derived from jtaVwxc?, which sign ill es 
properly a huckster, or a retailer of 
wine, a petty chapman ; a man who 
buys up articles for the purpose of 
selling them again. It also means 
sometimes a vintner, or an innkeeper. 
The proper idea is that of a small dealer 



A. D. 60.] 



CHAPTER II. 



45 



and especially in wine. Such persons 
were notorious, as they are now, for 
diluting their wines with water (comp. 
Sept. in Isa. i. 22) ; and for compound- 
ing wines of other substances than the 
juice of the grape for purposes of gain. 
Wine, of all substances in trade, perhaps, 
affords the greatest facilities for such 
dishonest tricks; and accordingly the 
dealers in that article have generally 
been most distinguished for fraudulent 
practices and corrupt and diluted mix- 
tures. Hence the word comes to de- 
note to adulterate ; to corrupt, &c. It 
is here applied to those who adulterated 
or corrupted the pure word of God in 
any way, and for any purpose. It 
probably has particular reference to those 
who did it either by Judaizing opinions, 
or by the mixtures of a false and de- 
ceitful philosophy. The latter mode 
would be likely to prevail among the 
subtle and philosophizing Greeks. It is 
in such ways that the gospel has been 
usually corrupted. (1.) It is done by 
attempting to attach a philosophical 
explanation to the facts of revelation, 
and making the theory as important 
as the fact. (2.) By attempting to 
explain away the offensive points of 
revelation by the aid of philosophy. 
(3.) By attempting to make the facts 
of Scripture accord with the prevalent 
notions of philosophy, and by apply- 
ing a mode of interpretation to the 
Bible which would fritter away its 
meaning, and make it mean any thing 
or nothing at pleasure. In these, and 
in various other ways, men have cor- 
rupted the word of God; and of all 
the evils which Christianity has ever 
sustained in this world, the worst have 
been those which it has received from 
philosophy, and from those teachers who 
have corrupted the word of God. The 
fires of persecution it could meet, and 
still be pure; the utmost efforts of 
princes, and monarchs, and of Satan to 
destroy it, it has outlived, and has shone 
purely and brightly amidst all these 
efforts; but, when corrupted by phi- 
losophy, and by " science falsely so 
called," it has been dimmed in its lus- 
tre, paralyzed in its aims, and shorn of 



its power, and has ceased to be mighty 
in pulling down the strong holds of 
Satan's kingdom. Accordingly, the 
enemy of God has ceased to excite per- 
secution, and now aims in various ways 
to corrupt the gospel by the admixture 
of philosophy, and of human opinions. 
Tindal renders this passage, " For we 
are not as many are which chovpe and 
chaunge with the word of God" — an 
idea which is important and beautiful — 
but this is one of the few instances in 
which he mistook the sense of the 
original text. In general, the accuracy 
of his translation and his acquaintance 
with the true sense of the Greek text are 
very remarkable. 1 But as of sincerity. 
Sincerely ; actuated by unmingled ho- 
nesty and simplicity of aim. See Note 
on ch. i. 12. % As of God. As influ- 
enced by him ; as under his control 
and direction ; as having been sent by 
him ; as acting by his command. See 
Note, ch. i. 12. 1j In the sight of God. 
As if we felt that his eye was always 
on us. Nothing is better fitted to make 
a man sincere and honest, than this. 
T Speak we in Christ. In the name, 
and in the service of Christ. We de- 
liver our message with a deep con- 
sciousness that the eye of the all-seeing 
God is on us ; that we can conceal 
nothing from him ; and that we must 
soon give up our account to him. 

REMARKS. 

1. In this chapter, and in the ma- 
nagement of the whole case to which 
Paul here refers, we have an instance 
of his tenderness in administering dis- 
cipline. This tenderness was mani- 
fested in many ways. (1.) He did 
nothing to wound the feelings of the 
offending party. (2.) He did nothing 
in the way of punishment which a 
stern sense of duty did not demand. 
(3.) He did it all with many tears. 
He wept at the necessity of adminis- 
tering discipline at all. He wept over 
the remissness of the church. He wept 
over the fall of the offending brother. 
(4.) He did not mention even the name 
of the offender. He did not blazon his 
faults abroad ; nor has he left any clue 



46 



II. CORINTHIANS. 



[A. D. GO. 



by which it can be known ; nor did he 
take any measures which were fitted to 
pain, unnecessarily, the feelings of his 
friends. If all discipline in the church 
were conducted in this manner, it would 
probably always be effectual and suc- 
cessful, ver. 1 — 10. 

2. We ought cordially to receive and 
forgive an offending brother, as soon as 
he gives evidence of repentance. We 
should harbour no malice against him ; 
and if, by repentance, he has put away 
his sins, we should hasten to forgive 
him. This we should do as individuals, 
and as churches. God cheerfully for- 
gives us, and receives us into favour 
on our repentance ; and we should hail 
the privilege of treating all our offend- 
ing brethren in the same manner, ver. 
7,8. 

3. Churches should be careful that 
Satan should not get an advantage over 
them. ver. 11. In everyway possible 
he will attempt it ; and perhaps in few 
modes is it more often done than in ad- 
ministering discipline. In such a case, 
Satan gains an advantage over a church 
in the following ways. (1.) In inducing 
it to neglect discipline. This occurs 
often because an offender is rich, or ta- 
lented, or is connected with influential 
families ; because there is a fear of driv- 
ing off such families from the church ; 
because the individual is of elevated rank, 
and the church suffers him to remain in 
her bosom. The laws of the church, 
like other laws, are often like cobwebs : 
Great flies break through, and the small- 
er ones are caught. The consequence 
is, that Satan gains an immense advan- 
tage. Rich and influential offenders re- 
main in the church ; discipline is re- 
laxed ; the cause of Christ is scanda- 
lized ; and the church at large feels the 
influence, and the work of God declines. 
(2.) Satan gains an advantage in dis- 
cipline, sometimes, by too great severity 
of discipline. If he cannot induce a 
church to relax altogether, and to surfer 
offenders to remain, then he excites them 
to improper and needless severity. He 
drives them on to harsh discipline for 
small offences. He excites a spirit of 
persecution. He enkindles a false zeal 



on account of the Shibboleth of doctrine. 
He excites a spirit of party, and causes 
the church to mistake it for zeal for 
truth. He excites a spirit of persecu- 
tion against some of the best men in 
the church, on account of pretended er- 
rors in doctrine, and kindles the flames 
of intestine war ; and breaks the church 
up into parties and fragments. Or he 
urges on the church, even in cases 
where discipline is proper, to needless 
and inappropriate severity; drives the 
offender from its bosom ; breaks his 
spirit; and prevents ever-onward his 
usefulness, his return, and his happi- 
ness. One of the chief arts of Satan 
has been to cause the church, in cases 
of discipline to use severity instead of 
kindness ,- to excite a spirit of persecu- 
tion instead of love. Almost all the 
evils which grow out of attempts at dis- 
cipline might have been prevented by a 
spirit of love. (3.) Satan gains an 
advantage in cases of discipline, when 
the church is unwilling to re-admit to 
fellowship an offending but a penitent 
member. His spirit is broken ; his use- 
fulness is destroyed. The world usually 
takes sides with him against the church, 
and the cause of religion bleeds. 

4. Individual Christians, as well as 
churches, should be careful that Satan 
does not get an advantage over them. ver. 
1 1. Among the ways in which he does 
this are the following : (I.) By inducing 
them to conform to the world. This 
is done under the plea that religion is 
not gloomy, and morose, and ascetic. 
Thence he often leads professors into 
all the gayeties, and amusements, and 
follies of which the world partake. Sa- 
tan gains an immense advantage to his 
cause when this is done — for all the in- 
fluence of the professed Christian is 
with him. (2.) By producing laxness 
of opinion in regard to doctrine. Christ 
intends that his cause shall advance by 
the influence of truth ; and that his 
church shall be the witness of the truth. 
The cause of Satan advances by error 
and falsehood; and when professed 
Christians embrace falsehood, or are in- 
different to truth, their whole influence 
is on the side of Satan, and his advan- 



A. D. 60.] 



CHAPTER II. 



47 



tage is immense when they become the 
advocates of error. (3.) By producing 
among Christians despondency, melan- 
choly, and despair. Some of the best 
men are often thus afflicted and thrown 
into darkness, as Job was. Job xxiii. 
8 — 9. Indeed, it is commonly the best 
members of a church that have doubts 
in this manner, and that fall into tempta- 
tion, and that are left to the buffetings 
of Satan. Your gay, and worldly, and 
fashionable Christians have usually no 
such troubles — except when they lie on 
a bed of death. They are not in the 
way of Satan. They do not oppose 
him, and he will not trouble them. It 
is your humble, praying, self-denying 
Christians that he dreads and hates ; 
and it is these that he is suffered to 
tempt, and to make sad, and to fill with 
gloom and doubt. And when this is 
done, it is an immense advantage to his 
cause. It produces the impression that 
religion is nothing but gloom and me- 
lancholy, and the people of the world are 
easily led to hate and avoid it. Chris- 
tians, therefore, should be cheerful, and 
benevolent, and happy — as they may 
be — lest Satan should get an advantage 
over them. (4.) By fanaticism. For 
when Satan finds that he can get no 
advantage over Christians by inducing 
them to do nothing, or to do any thing 
positively wrong or immoral, he drives 
them on with over-heated and ill-timed 
zeal ; he makes them unreasonably 
strenuous for some single opinion or 
measure ; he disposes them to oppose 
and persecute all who do not fall into 
their views, and feel as they feel. (5.) 
By contentions and strifes. Satan often 
gets an advantage in that way. No 
matter what the cause may be, whether 
it be for doctrines, or for any other 
cause, yet the very fact that there are 
contentions among the professed follow- 
ers of " the Prince of peace" does in- 
jury, and gives Satan an advantage. 
No small part of his efforts, therefore, 
have been to excite contentions among 
Christians, an effort in which he has 
been, and is still, eminently success- 
ful. 

5. Satan gets an advantage over sin- 



ners, and they should be on their guard. 
He does it, (1.) By producing a sense 
of security in their present condition ; 
and by leading them to indifference in 
regard to their eternal condition. In 
this he is eminently successful; and 
when this is gained, all is gained that 
his cause demands. It is impossible to 
conceive of greater success in any thing 
than Satan has in producing a state of 
indifference to the subject of religion 
among men. (2.) By inducing them to 
defer attention to religion to some future 
time. This is an advantage, because, (a) 
It accomplishes all he wishes at present ; 
(b) Because it is usually successful 
altogether. It is usually the same thing 
as resolving not to attend to religion at 
all. (3.) By producing false views of 
religion. He represents it at one time 
as gloomy, sad, and melancholy ; at an- 
other, as so easy, that it may be ob- 
tained whenever they please ; at another, 
by persuading them that their sins are 
so great that they cannot be forgiven. 
One great object of Satan is to blind 
the minds of sinners to the true nature 
of religion ; and in this he is usually 
successful. (4.) He deludes the aged 
by telling them it is too late ; and the 
young by telling them that now is the 
time for mirth and pleasure, and that reli- 
gion may be attended to at some future 
period of life. (5.) He gains an advan- 
tage by plunging the sinner deeper and 
deeper in sin ; inducing him to listen to 
the voice of temptation ; by making him 
the companion of the wicked ; and by 
deluding him with the promises of plea- 
sure, honour, and gain in this world 
until it is too late, and he dies. 

6. Ministers of the gospel may have 
occasion to triumph hi the success of 
their work. Paul always met with 
success of some kind ; always had some 
cause of triumph. In all his trials, he 
had occasion of rejoicing, and always 
was assured that he was pursuing that 
course which would lead him ultimately 
to triumph, ver. 14. 

7. The gospel may be so preached 
as to be successful, ver. 14. In the 
hands of Paul it was successful. So it 
was with the other apostles. So it was 



43 



II. CORINTHIANS. 



[A. D. 60. 



with Luther, Knox, Calvin. So it was 
with Whitefield, Edwards, Wesley, and 
Payson. If ministers are not successful, 
it is not the fault of the gospel. It is 
adapted to do good, and to save men ; 
and it may be so preached as to accom- 
plish those great ends. If all ministers 
were as self-denying, and laborious, and 
prayerful as were these men, the gospel 
would be as successful now as it has 
ever been. 

8. Much of the work of the ministry 
is pleasant and delightful. It is the 
savour of life unto life. ver. 15, 16. 
There is no joy on earth of a higher 
and purer character than that which 
the ministers of the gospel have in the 
success of their work. There is no 
work more pleasant than that of im- 
parting the consolations of religion to 
the sick, and the afflicted ; than that of 
directing inquiring sinners to the Lamb 
of God ; no joy on earth so pure and 
elevated as that which a pastor has in a 
revival of religion. In the evidence 
that God accepts his labours, and that 
to many his message is a savour of life 
unto life, there is a joy which no other 
pursuit can furnish ; a joy, even on 
earth, which is more than a compensa- 
tion for all the toils, self-denials, and 
trials of the ministry. 

9. In view of the happy and saving 
results of the work of the ministry, we 
see the importance of the work. Those 
results are to be seen in heaven. They 
are to enter into the eternal destiny of 
the righteous. They are to be seen in 
the felicity and holiness of those w T ho 
shall be redeemed from death. The 
very happiness of heaven, therefore, is 
dependent on the fidelity and success of 
the ministry. This work stretches be- 
yond the grave. It reaches into eternity. 
It is to be seen in heaven. Other plans and 
labours of men terminate at death. But 
the work of the ministry reaches in its 
results into tbe skies ; and is to be seen 
ever onward in eternity. Well might 
the apostle ask, " Who is sufficient for 
these things'?" 

1 0. The ministers of the gospel will 
be accepted of God, if faithful, whatever 
may be the result of their labours ; 



whether seen in the salvation, or the 
augmented condemnation of those who 
hear them. ver. 15. They are a sweet 
savour to God. Their acceptance with 
him depends not on the measure of their 
success ; but on their fidelity. If men 
reject the gospel, and make it the occa- 
sion of their greater condemnation, the 
fault is not that of ministers, but is their 
own. If men are faithful, God accepts 
their efforts ; and even if many reject 
the message and perish, still a faithful 
ministry will not be to blame. That 
such results should follow from their 
ministry, indeed, increases their respon- 
sibility, and makes their office more 
awful, but it will not render them less 
acceptable in their labours in the sight 
of God. 

11. We are to anticipate that the 
ministry will be the means of the deeper 
condemnation of many who hear the 
gospel, ver. 16. The gospel is to them 
a savour of death unto death. We are 
to expect that many will reject and 
despise the message, and sink into 
deeper sin, and condemnation, and wo. 
We are not to be disappointed, there- 
fore, when we see such effects follow, 
and when the sinner sinks into a deeper 
hell from under the ministry of the 
gospel. It always has been the case, 
and we have reason to suppose it 
always will be. And painful as is the 
fact, yet ministers must make up their 
minds to witness this deeply painful 
result of their work. 

12. The ministry is a deeply and aw- 
fully responsible work. ver. 16. It is 
connected with the everlasting happi- 
ness, or the deep and eternal condemna- 
tion of all those who hear the gospel. 
Every sermon that is preached is mak- 
ing an impression that will never be 
obliterated, and producing an effect that 
will never terminate. Its effects will 
never all be seen until the day of judg- 
ment, and in the awful solemnities of 
the eternal world. Well might Paul ask, 
" Who is sufficient for these things?" 

13. It is a solemn thing to hear the 
gospel. If it is solemn for a minister 
to dispense it, it is not less solemn to 
hear it. It is connected with the eter- 



A. D. 60.] 



CHAPTER II. 



49 



rial welfare of those who hear. And j 
thoughtless as are multitudes who hear 
it, yet it is deeply to affect them hereafter. 
If they ever embrace it, they will owe 
their eternal salvation to it ; if they con- 
tinue to neglect it, it will sink them deep 
and forever in the world of wo. Every 
individual, therefore, who hears the gos- 
pel dispensed, no matter by whom, 
should remember that he is listening to 
God's solemn message to men ; and that 
it will and must exert a deep influence 
on his eternal doom. 

14. A people should pray much for 
a minister. Paul often entreated the 
churches to which he wrote to pray for 
him. If Paul needed the prayers of 
Christians, assuredly Christians now do. 
Prayer for a minister is demanded be- 
cause, (1.) He has the same infirmities, 
conflicts, and temptations which other 
Christians have. (2.) He has those 
which are peculiar, and which grow out 
of the very nature of his office ; for the 
warfare of Satan is carried on mainly 
with the leaders of the army of God. 
(3.) He is engaged in a great and most 
responsible work — the greatest work 
ever committed to mortal man. (4.) 
His success will be generally in propor- 
tion as a people pray for him. The 
welfare of a people, therefore, is identi- 
fied with their praying for their minister. 
He will preach better, and they will 
hear better, just in proportion as they 
pray for him. His preaching will be 
dull, dry, heavy; will be without unc- 
tion, spirituality and life, unless they 
pray for him ; and their hearing will be 
dull, lifeless, and uninterested, unless 
they pray for him. No people will 
hear the gospel to much advantage who 
do not feel anxiety enough about it to 
pray for their minister. 

15. The interview between a minis- 
ter and his people in the day of judg- 
ment will be a very solemn one. Then 
the effect of his ministry will be seen. 
Then it will be known to whom it was 
a savour of life unto life, and to whom 
it was a savour of death unto death. 
Then the eternal destiny of all will be 
5 



settled. Then the faithful minister 
will be attended to heaven by all to 
whom his ministry has been a savour 
of life unto life ; and then he will part 
forever with all whom he so often 
warned and entreated in vain. In dis- 
tant worlds — worlds forever separated — 
shall be experienced the result of his 
labours, O ! how solemn must be the 
scene when he must give up his account 
for the manner in which he has preach- 
ed; and they, for the manner in which 
they attended on his ministry ! 

16. Let all ministers, then, be care- 
ful that they do not corrupt the word 
of God. ver. 17. Let them preach it in 
simplicity and in truth. Let them not 
preach philosophy, or metaphysics, or 
their own fancy, or the tradition of men, 
or the teaching of the schools, but the 
simple truth as it is in Jesus. Let 
them preach as sent by God ; as in the 
sight of God ; as commissioned by Christ 
to deliver a simple, plain, pure message 
to mankind, whether they will hear or 
forbear. Their success will be in pro- 
portion to the simplicity and purity of 
the gospel which they present ; their 
peace and joy in death and in heaven 
will be just as they shall have evidence 
then that in simplicity and sincerity 
they have endeavoured to present every- 
where, and to all, the pure and simple 
gospel of Jesus Christ. As ministers, 
therefore, desire acceptance with God 
and success in the work, let them preach 
the pure gospel ; not adulterating it 
with foreign admixtures; not endea- 
vouring to change it so as to be pala- 
table to the carnal mind ; not substitut- 
ing philosophy for the gospel, and not 
withholding any thing in the gospel be- 
cause men do not love it; and let the 
people of God everywhere sustain the 
ministry by their prayers, and aid them 
in their work by daily commending 
them to the God of grace. So shall 
they be able to perform the solemn 
functions of their office to divine accept- 
ance ; and so shall ministers and people 
find the gospel to be " a savour of life 
I unto life." 



50 



II. CORINTHIANS. 



[A. D. 60. 



CHAPTER III. 
jPvO we begin again to com- 
-*^ mend a ourselves ? or need 

CHAPTER III. 

This chapter is closely connected in 
its design with the preceding. Paul 
had said in that chapter (ver. 14), that 
he had always occasion to triumph in 
the success which he had, and that God 
always blessed his labours ; and espe- 
cially had spoken, in the close of the 
previous chapter (ver. 17), of his sin- 
cerity as contrasted with the conduct 
of some who corrupted the word of God. 
This might appear to some as if he de- 
signed to commend himself to them, or 
that he had said this for the purpose of 
securing their favour. It is probable 
also, that the false teachers at Corinth 
had been introduced there by letters of 
recommendation, perhaps from Judea. 
In reply to this, Paul intimates (ver. 1) 
that this was not his design ; (ver. 2) 
that he had no need of letters of recom- 
mendation to them, since (ver. 2, 3) 
they were his commendatory epistle ; 
they were themselves the best evidence 
of his zeal, fidelity, and success in his 
labours. He could appeal to them as 
the best proof that he was qualified for 
the apostolic office. His success among 
them, he says (ver. 4), was a ground 
of his trusting in God, an evidence of 
his acceptance. Yet, as if he should 
seem to rely on his own strength, and 
to boast of what he had done, he says 
(ver. 5) that his success was not owing 
to any strength which he had, or to any 
skill of his own, but entirely to the aid 
which he had received from God. It 
was God, he says (ver. 6), who had 
qualified him to preach, and had given 
him grace to be an able minister of the 
New Testament. 

It is not improbable that the false 
teachers, being of Jewish origin, in Co- 
rinth, had commended the laws and in- 
stitutions of Moses as being of superior 
clearness, and even as excelling the gos- 
pel of Christ. Paul takes occasion, 
therefore (ver. 7 — 11), to show that the 
laws and institutions of Moses were far 



we, as some others, epistles l of 
commendation to you, or let- 

a c. 5. 12. b Ac. 18. 27. 



inferior in this respect to the gospel. 
His was a ministration of death (ver. 
7) ; though glorious it was to be done 
away (ver. 7) ; the ministration of the 
Spirit was therefore to be presumed to 
be far more glorious (ver. 8) ; the one 
was a ministration to condemnation, the 
other of righteousness (ver. 9) ; the one 
had comparatively no glory, being so 
much surpassed by the other (ver. 10) ; 
and the former was to be done away, 
while the latter was to remain, and was 
therefore far more glorious, ver. 11. 

This statement of the important dif- 
ference between the laws of Moses and 
the gospel, is further illustrated by show- 
ing the effect which the institutions of 
Moses had had on the Jews themselves. 
ver. 12 — 15. That effect was to blind 
them. Moses had put a veil over his 
face (ver. 13), and the effect had been 
that the nation was blinded in reading 
the Old Testament, and had no just 
views of the true meaning of their own 
Scriptures, ver. 14, 15. 

Yet, Paul says, that that veil should 
be taken away. ver. 16 — 18. It was the 
intention of God that it should be re- 
moved. When that people should turn 
again to the Lord, it should be taken 
away. ver. 16. It was done where the 
Spirit of the Lord was. ver. 17. It was 
done in fact in regard to all true Chris- 
tians, ver. 18. They were permitted to 
behold the glory of the Lord as in a 
glass, and they were changed into the 
same image. The same subject is con- 
tinued in ch. iv., where Paul illustrates 
the effect of this clear revelation of the 
gospel, as compared with the institutions 
of Moses, on the Christian ministry. 

1. Do we begin again. This is de- 
signed evidently to meet an objection. 
He had been speaking of his triumph 
in the ministry (ch. ii. 14), and of his 
sincerity and honesty, as contrasted 
with the conduct of many who corrupt- 
ed the word of God. ch. ii. 17. It 
might be objected that he was magnify- 



A. D. GO.] 



CHAPTER III. 



51 



ters of commendation from you ? 



ing himself in these statements, and 
designed to commend himself in this 
manner to the Corinthians. To this he 
replies in the following verses, f To 
commend ourselves? To recommend 
ourselves ; do we speak this in our own 
praise, in order to obtain your favour. 
*|f Or need we, as some others. Probably 
some who had brought letters of recom- 
mendation to them from Judea. The 
false teachers at Corinth had been ori- 
ginally introduced there by commend- 
atory letters from abroad. These were 
letters of introduction, and were com- 
mon among the Greeks, the Romans, 
and the Jews, as they are now. They 
were usually given to persons who were 
about to travel, as there were no inns, 
and as travellers were dependent on the 
hospitality of those among whom they 
travelled, ^f Of commendation from 
you. To other churches. It is im- 
plied here by Paul, that he sought no 
such letters ; that he travelled without 
them ; and that he depended on his zeal, 
and self-denial, and success to make him 
known, and to give him the affections 
of those to whom he ministered — a much 
better recommendation than mere in- 
troductory letters. Such letters were, 
however, sometimes given by Chris- 
tians, and are by no means improper. 
Acts xviii. 27. Yet, they do not ap- 
pear to have been sought or used by the 
apostles generally. They depended on 
their miraculous endowments, and on 
the attending grace of God to make 
them known. 

2. Ye are our epistle. Comp. 1 Cor. 
ix. 2. This is a most beautiful and 
happy turn given to the whole subject. 
The sense is plain. It is, that the con- 
version of the Corinthians, under the 
faithful labours of the apostle, was a 
better testimonial of his character and 
fidelity than any letters could be. To 
see the force of this, it must be remem- 
bered, (1.) That Corinth was an ex- 
ceedingly dissolute and abandoned place 
(see the Introduction to the first epistle) ; 
(2.) That a large number of them had 



2 Ye a are our epistle, writ- 

a 1 Co. 9. 2. 



been converted, and a church organized ; 
(3.) That their conversion, and the or- 
ganization of a church in such a city 
were events that would be known 
abroad ; and, (4.) That it had been ac- 
complished entirely under the labour of 
Paul and his companions. To their 
knowledge of him, therefore, and to his 
success there, he could confidently ap- 
peal as a testimonial of his character. 
The characteristics of this commendato- 
ry epistle, he proceeds immediately to 
state. The general sense is, that they 
were the letter of recommendation which 
God had given to him ; and that then- 
conversion under his ministry was the 
public testimonial of his character which 
all might see and read. *J Written in 
our hearts. A few MSS. and versions 
read thus, "your hearts;" and Dod- 
dridge has adopted this reading, and 
supposes that it means that the change 
produced not only in their external 
conduct, but in their inward temper, was 
so great, that all must see that it was an 
unanswerable attestation to his ministry. 
But there is not sufficient authority for 
changing the text ; nor is it necessary. 
The sense is, probably, that this letter 
was, as it were, written on his heart. 
It was not merely that Paul had a ten- 
der affection for them, as Clarke sup- 
poses ; nor was it that he regarded 
them as " a copy of the letter of recom- 
mendation from Christ written in his 
heart," according to the fanciful conceit 
of Macknight ; but Paul's idea seems to 
have been this. He is speaking of the 
testimonial which he had from God. 
That testimonial consisted in the con- 
version of the Corinthians. This he 
says was written on his heart. It was 
not a cold letter of introduction, but it 
was such as, while it left him no room 
to doubt that God had sent him, also 
affected his feelings, and was engraven 
on his soul. It was to him, therefore, 
far more valuable than any mere letter 
of commendation or of introduction 
could be. It was a direct testimonial 
from God to his own heart of his ap- 



52 



II. CORINTHIANS. 

known and 



[A. D. 60, 



ten in our hearts, 
read of all men : 

3 Forasmuch as ye are mani- 



probation, and of his having appointed 
him to the apostolic office. All the 
difficulty, therefore, which has been felt 
by commentators in this passage, may 
be obviated by supposing that Paul 
here speaks of this testimonial or epis- 
tle as addressed to himself, and as sa- 
tisfactory to him. In the other charac- 
teristics which he enumerates, he speaks 
of it, as fitted to be a letter commenda- 
tory of himself to others. ^ Known 
and read of all men. Corinth was a 
large, splendid, and dissipated city. 
Their conversion, therefore, would be 
known afar. All men would hear of 
it ; and their reformation, their subse- 
quent life under the instruction of Paul, 
and the attestation which God had given 
among them to his labours, was a suffi- 
cient testimonial to the world at large, 
that God had called him to the apostolic 
office. 

3. Forasmuch as ye are manifestly 
declared. You are made manifest as 
the epistle of Christ ; or you, being made 
manifest, are the epistle, &c. They had 
been made manifest to be such by their 
conversion. The sense is, it is plain, 
or evident, that ye are the epistle of 
Christ, f To be the epistle of Christ. 
That which Christ has sent to be our 
testimonial. He has given this letter 
of recommendation. He has converted 
you by our ministry, and that is the 
best evidence which we can have that 
we have been sent by him, and that our 
labour is accepted by him. Your con- 
version is his work, and it is his public 
attestation to our fidelity in his cause. 
If Ministered by us. The idea here is, 
that Christ had employed their ministry 
in accomplishing this. They were 
Christ's letter, but it had been prepared j 
by the instrumentality of the apostles. | 
It had not been prepared by him inde- j 
pcndently of their labours, but in con- 
nexion with, and as the result of those j 
labours. Christ, in writing this epistle, • 
so to speak, has used our aid : or em- 



festly declared to be the epistle of 
Christ ministered by us, written 
not with ink, but with the Spirit 



ployed us as amanuenses, ^ Written 
not with ink. Paul continues and va- 
ries the image in regard to this " epistle," 
so that he may make the testimony 
boi-ne to his fidelity and success more 
striking and emphatic. He says, there- 
fore, that it was not written as letters of 
introduction are, with ink — by traces 
drawn on a lifeless substance, and in 
lines that easily fade, or that may be- 
come easily illegible, or that can be 
read only by a few, or that may be soon 
destroyed, f But with the Spirit of 
the living God. In strong contrast 
thus with letters written with ink. By 
the Spirit of God moving on the heart, 
and producing that variety of graces 
which constitute so striking and so 
beautiful an evidence of your conver- 
sion. If wi-itten by the Spirit of the 
living God, it was far more valuable, 
and precious, and permanent than any 
record which could be made by ink. 
Every trace of the Spirit's influences on 
the heart was an undoubted proof that 
God had sent the apostles ; and was a 
proof which they would much more 
sensibly and tenderly feel than they 
could any letter of recommendation 
written in ink. f Not in tables of stone. 
It is generally admitted that Paul here 
refers to the evidences of the divine mis- 
sion of Moses which was given by the 
law engraven on tablets of stone. Comp. 
ver. 7. Probably those who were false 
teachers among the Corinthians were 
Jews, and had insisted much on the 
divine origin and permanency of the 
Mosaic institutions. The law had 
been engraven on stone by the hand of 
God himself; and had thus the strongest 
proofs of divine origin, and the divine 
attestation to its pure and holy nature. 
To this fact the friends of the law, and 
the advocates for the permanency of 
the Jewish institutions, would appeal. 
Paul says, on the other hand, that the 
testimonials of the divine favour through 
him were not on tablets of stone. 



A. D. 60.] 



CHAPTER III. 



53 



of the living God ; not in tables 
of stone, a but h in fleshly tables 
of the heart. 

a Ex. 24. 12. b Je. 31. 33. Eze. 11. 19. 

They were frail, and easily broken. 
There was no life in them (comp. ver. 
6 and 7) ; and valuable and important 
as they were, yet they could not be 
compared with the testimonials which 
God had given to those who successfully 
preached the gospel, ^f But in fleshly 
tables of the heart. In truths engraven 
on the heart. This testimonial was of 
more value than an inscription on stone, 
because, (1.) No hand but that of God 
could reach the heart, and inscribe these 
truths there. (2.) Because it would be 
attended with a life-giving and living 
influence. It was not a mere dead 
letter. (3.) Because it would be per- 
manent. Stones, even where laws were 
engraven by the finger of God, would 
moulder and decay, and the inscription 
made there would be destroyed. But 
not so with that which was made on 
the heart. It would live forever. It 
would abide in other worlds. It would 
send its influence into all the relations 
of life; into all future scenes in this 
world; and that influence would be 
seen and felt in the world that shall 
never end. By all these considerations, 
therefore, the testimonials which Paul 
had of the divine approbation were more 
valuable than any mere letters of intro- 
duction, or human commendation could 
have been ; and more valuable even 
than the attestation which was given to 
the divine mission of Moses himself. 

4. And sach trust have we. Such 
confidence have we that we are ap- 
pointed by God, and that he accepts our 
work. Such evidence have we in the 
success of our labours; such irrefragable 
proof that God blesses us; that we have 
trust, or confidence that we are sent by 
God, and are owned by him in our mi- 
nistry. His confidence did not rest on 
letters of introduction from men, but in 
the evidence of the divine presence, and 
the divine acceptance of his work. 
^ Through Christ. By the agency of 



4 And such trust have we 
through Christ to God-ward : 

5 Not that we are sufficient 



Christ. Paul had no success which he 
did not trace to him ; he had no joy of 
which he was not the source ; he had 
no confidence, or trust in God of which 
Christ was not the author; he had no 
hope of success in his ministry which 
did not depend on him. \ To God- 
ward. Toward God ; in regard to God 
(tt^S rov Qiiv). Our confidence relates 
to God. It is confidence that he has ap- 
pointed us, and sent us forth ; and con- 
fidence that he will still continue to own 
and to bless us. 

5. Not that we are sufficient of our- 
selves. This is evidently designed to 
guard against the appearance of boast- 
ing, or of self-confidence. He had 
spoken of his confidence ; of his tri- 
umph ; of his success; of his undoubt- 
ed evidence that God had sent him. 
He here says, that he did not mean to 
be understood as affirming that any of 
his success came from himself, or that 
he was able by his own strength to 
accomplish the great things which had 
been effected by his ministry. He well 
knew that he had no such self-sufficiency; 
and he would not insinuate, in the 
slightest manner, that he believed him- 
self to be invested with any such power. 
Comp. Note on John xv. 5. \ To 
think any thing (xoyieraw&cti rt). The 
word here used means properly to rea- 
son, think, consider ; and then to reckon, 
count to, or impute to any one. It is 
the word which is commonly rendered 
impute. See it explained more fully 
in the Note on Rom. iv. 5. Robinson 
(Lexicon) renders it in this place, " to 
reason out, to think out, to find out by 
thinking." Doddridge renders it, " to 
reckon upon any thing as from our- 
selves." Whitby renders it, "to reason ;" 
as if the apostle had said, We are un- 
able by any reasoning of our own to 
bring men to conversion. Macknight 
gives a similar sense. Locke renders it, 
" Not as if I were sufficient of myself, 



51 



II. CORINTHIANS. 



[A. B. 60. 



of a ourselves to think any thing, 
as of ourselves, but b our suffi- 
ciency is of God ; 

a Jno. 15. 5. b 1 Co. 15. 10. Ph. 2. 13. 



to reckon upon any thing as from my- 
self;" and explains it to mean that Paul 
was not sufficient of himself by any 
strength of natural parts to attain the 
knowledge of the gospel truths -which 
he preached. The word may be ren- 
dered here, to reckon, reason, think, &c; 
but it should be confined to the imme- 
diate subject under consideration. It 
does not refer to thinking in general ; or 
to the power of thought on any, and on 
all subjects — however true it may be in 
itself — but to the preaching the gospel. 
And the expression may be regarded as 
referring to the following points, which 
are immediately under discussion. (1.) 
Paul did not feel that he was sufficient 
of himself to have reasoned or thought 
out the truths of the gospel. They 
were communicated by Ged. (2.) He 
had no power by reasoning to convince 
or convert sinners. That was all of 
God. (3.) He had no right to reckon 
on success by any strength of his own. 
All success was to be traced to God. 
It is, however, also true, that all our 
powers of thinking and reasoning are 
from God ; and that we have no ability 
to think clearly, to reason calmly, close- 
ly, and correctly, unless he shall preside 
over our minds and give us clearness of 
thought. How easy is it for God to 
disarrange all our faculties, and produce 
insanity ! How easy to suffer our 
minds to become unsettled, bewildered, 
and distracted with a multiplicity of 
thoughts ! How easy to cause every 
thing to appear cloudy, and dark, and 
misty ! How easy to affect our bodies 
with weakness, languor, disease, and 
through them to destroy all power of 
close and consecutive thought ! No one 
who considers on how many things 
the power of close thinking depends, 
can doubt that all our sufficiency in 
this is from God; and that we owe to 
him every clear idea on the subjects of 
common life, and on scientific subjects, 
no less certainly than we do in the 



6 Who also hath made us 
able a ministers of the New b 

ttEp. 3. 7. ITi. 1. 12. 

b Mat. 26. '28. He. 8. 6—10. 



truths of religion. Comp. the case of 
Bezaleel and Aholiab -in common arts. 
Ex. xxxi. 1 — 6, and Job xxxii. 8. 

6. Who alio hath made us able mi- 
nisters, &c. This translation does not 
quite meet the force of the original. It 
would seem to imply that Paul regarded 
himself and his fellow-labourers as men 
of talents, and of signal ability ; and that 
he was inclined to boast of it. But this is 
not the meaning. It refers properly to 
his sense of the responsibility and dif- 
ficulty of the work of the ministry ; and 
to the fact that he did not esteem him- 
self to be sufficient for this work in his 
own strength (ch. ii. 16; iii. 5) ; and he 
here says that God had made him suffi- 
cient : not able, talented, learned, but 
sufficient (Udva-o-iv h/wlc) ; he has sup- 
plied our deficiency ; he has rendered us 
competent, or fit ; — if a word may be 
coined after the manner of the Greek 
here, 'he has sufficienced us for this 
work.' There is no assertion, therefore, 
here, that they were men of talents, or 
peculiar ability, but only that God had 
qualified them for their work, and made 
them by his grace sufficient to meet 
the toils and responsibilities of this 
arduous office. ^ Of the New Testa- 
ment. Of the new covenant (Note, 
Matt. xxv. 28), in contradistinction 
from the old covenant, which was es- 
tablished through Moses. They were 
appointed to go forth and make the pro- 
visions of that new covenant known to 
a dying world, 1 Not of the letter. 
Not of the literal, or verbal meaning, in 
contradistinction from the Spirit. See 
Notes on Rom. ii. 27, 29 ; vii. 6. This 
is said, doubtless, in opposition to the 
Jews, and Jewish teachers. They 
insisted much on the letter of the law, 
but entered little into its real meaning. 
They did not seek out the true spiritual 
sense of the Old Testament; and hence 
they rested on the mere literal observ- 
ance of the rites and ceremonies of reli- 
gion, without understanding their true 



A. B. 60.] 



CHAPTER III. 



55 



Testament ; not of the letter, ° 
but of the spirit : for the b letter 
killeth, but c the spirit 1 giveth 
life. 

a Ro. 2. 28, 29. b Ro. 4. 15. 7. 9, 10. 
c .Tno. 6. 63. Ro. 8. 2. » or, quickeneth. 



nature and design. Their service, 
though in many respects conformed to 
the letter of the law, yet became cold, 
formal, and hypocritical; abounding in 
mere ceremonies, and where the heart 
had little to do. Hence there was little 
pure spiritual worship offered to God ; 
and hence also they rejected the Mes- 
siah whom the old covenant prefi- 
gured, and was designed to set forth. 
H For the letter killeth. Comp. Notes 
on Rom. iv. 15 ; vii. 9, 10. The mere 
letter of the law of Moses. The effect 
of it was merely to produce condemna- 
tion ; to produce a sense of guilt, and 
danger, and not to produce pardon, re- 
lief, and joy. The law denounced 
death; condemned sin in all forms; 
and the effect of it was to produce a 
sense of guilt and condemnation. 
Tf But the spirit giveth life. The 
spirit, in contradistinction from the 
mere literal interpretation of the Scrip- 
tures. Tbe Spirit, that is, Christ, says 
Locke. Comp. vcr. 17. The spirit 
here means, says Bloomfield, that new 
spiritual system, the gospel. The 
spirit of God speaking in us, says Dod- 
dridge. The spirit here seems to refer 
to the New Testament, or the new dis- 
pensation in contradistinction from the 
old. That was characterized mainly 
by its strictness of law, and by its bur- 
densome rites, and by the severe tone 
of its denunciation for sin. It did not 
in itself provide a way of pardon and 
peace. Law condemns ; it does not 
speak of forgiveness. On the contrary, 
the gospel, a spiritual system, is de- 
signed to impart life and comfort to the 
soul. It speaks peace. It comes not to 
condemn, but to stive. It discloses a 
way of merry, and it invites all to par- 
take and live. It is called " spirit," 
probably because its consolations are 
imparted and secured by the Spirit of 



7 But if the ministration of 
death, written and engraven in 
stones, was glorious, so that the 
children of Israel could not 
stedfastly behold the face of 



God — the source of all true life to the 
soul. It is the dispensation of the Spirit ; 
and it demands a spiritual service — a 
service that is free, and elevated, and 
tending eminently to purify the heart, 
and to save the soul. See Note on ver. 
17. 

7. But if the ministration of death. 
In the previous verses, Paul had referred 
incidentally to the institutions of Moses, 
and to the superiority of the gospel. 
He had said that the former were en- 
graven on stones, but the latter on the 
heart (ver. 3) ; that the letter of the 
former tended to death, but the latter to 
life (ver. 6). This sentiment he pro- 
ceeds further to illustrate, by showing 
in what the superior glory of the gos- 
pel consisted. The design of the whole 
is, to illustrate the nature, and to show 
the importance of the ministerial office ; 
and the manner in which the duties of 
that office were to be performed. That 
the phrase " ministration of death" re- 
fers to the Mosaic institutions, the con- 
nexion sufficiently indicates, ver. 13 
— 15. The word "ministration" 
(Ji'XK'jvU) means, properly, ministry ; 
the office of ministering in divine 
things. It is usually applied to^ the 
officers of the church in the New Tes- 
tament. Acts i. 17. 25. Rom. xi. 13. 
1 Cor. xii. 5. The word here, however, 
seems to refer to the whole arrangement 
under the Mosaic economy, by which 
his laws were promulgated, and per- 
petuated. The expression " a minis- 
tration — written and .engraven on 
stone," is somewhat harsh ; but the 
sense evidently is, the ministration of a 
covenant, or of laws written on stones. 
The word " ministration" there refers 
to the arrangement, office, &e. by which 
the knowledge of these laws was main- 
tained ; the ministering under a sys- 
tem like that of the Jewish ; or, more 



56 II. CORINTHIANS. 

Moses for a the glory of his 

a Ex. 34. 1, 29—35. 



strictly, the act and occasion on which 
Moses himself ministered, or promul- 
gated that system to the Jews, and 
when the glory of the work was 
irradiated even from his countenance. 
And the purpose of the apostle is to 
show that the ministry of the gospel is 
more glorious than even the ministry of 
Moses, when he was admitted near to 
God on the holy mount ; and when 
such a glory attended his receiving and 
promulgating the law. It is called the 
" ministration of death," because it 
tended to condemnation ; it did not 
speak of pardon ; it was fitted only to 
deepen the sense of sin, and to produce 
alarm and dread. See Note on ver. 
6. if Written and engraven in stones. 
The ten commandments — the substance 
of all the Mosaic institutes, and the 
principal laws of his economy— were 
written, or engraven on tables of stone. 
Tf Was glorious. Was attended with 
magnificence and splendour. The glory 
here referred to, consisted in the cir- 
cumstance of sublimity and grandeur in 
which the law of Moses was given. It 
was, (1.) The glory of God as he was 
manifested on Mount Sinai, as the Law- 
giver and Ruler of the people. (2.) 
The glory of the attending circum- 
stances, of thunder, fire, &c. in which 
God appeared. The law was given in 
these circumstances. Its giving — 
called here the "ministration" — was 
amidst such displays of the glory of 
God. It was, (3.) A high honour and 
glory for Moses to be permitted to ap- 
proach so near to God; to commune 
with him ; and to receive at his hand 
the law for his people, and for the 
world. These were circumstances of 
imposing majesty and grandeur, which, 
however, Paul says were eclipsed and 
surpassed by the ministry of the gospel. 
% So that the children of Israel, &c. 
In Ex. xxxiv. 29, 30, it is said, that 
" When Moses came down from Mount 
Sinai with the two tables of testimony 
in Moses' hand, when he came down 



[A. D. 60. 



countenance ; which glory was 
to be done away ; 



from the mount, that Moses wist not 
that the skin of his face shone, while 
He talked with him. And when iWon 
and all the children of Israel saw Moses, 
behold, the skin of his face shone; and 
they were afraid to come nigh him." 
The word rendered " stedfastly behold" 
(prmvai), means to gaze intently 
upon; to look steadily, or constantly, 
or fixedly. See Note on Acts i. 10. 
There was a dazzling splendour, an ir- 
radiation; a diffusion of light, such that 
they could not look intently and steadily 
upon it — as we cannot look steadily at 
the sun. How this was produced, is 
not known. It cannot be accounted 
for from natural causes, and was doubt- 
less designed to be to the Israelites an 
attestation that Moses had been with 
God, and was commissioned by him. 
They would see, (1.) That it was un- 
natural, such as no known cause could 
produce ; and, (2.) Not improbably 
they would recognise a resemblance to 
the manner in which God usually ap- 
peared — the glory of the Shechinah in 
which he so frequently manifested him- 
self to them. It would be to them, there- 
fore, a demonstration that Moses had 
been with God. % Which glory was to 
be done away. The splendour of that 
scene was transitory. It did not last. It 
was soon destroyed (tj»» Kxrretgyoufitmv). 
It was not adapted or designed long to 
continue. This does not mean, as Dod- 
dridge supposes, " soon to be abolished 
in death ;" or, as others, " ceasing with 
youth ;" but it means, that the shining 
or the splendour was transitory ; it was 
soon to cease ; it was not designed to 
be permanent. Neither the wonderful 
scenes accompanying the giving of the 
law on Sinai, nor the shining on the 
countenance of Moses, was designed to 
abide. The thunders of Sinai would 
cease to roll; the lightnings to play; 
the visible manifestations of the presence 
of God would all be gone; and the 
supernatural illumination of the face of 
Moses also would soon cease — perhaps, 



A. D. 60.] 



CHAPTER III. 



57 



8 How shall not the ministra- 
tion of the Spirit be rather glo- 
jious ? 

as Macknight, Bloomneld, and others 
suppose, as a prefiguration of the abro- 
gation of the glory of the whole system 
of the Levitical law. Paul certainly 
means to say, that the glory of Moses, 
and of his dispensation, was a fading 
glory ; but that the glory of the gospel 
would be permanent, and increasing 
forever. 

8. How shall riot the ministration 
of the Spirit. This is an argument 
from the less to the greater. Several 
things in it are worthy of notice. (1.) 
The proper contrast to the "ministra- 
tion of death" (ver. 7), would have been 
' ministration of life.' But Paul chose 
rather to call it the 'ministration of the 
Spirit ;' as the source of life ; or as con- 
ferring higher dignity on the gospel 
than to have called it simply the minis- 
tration of life. (2.) By the " Spirit" 
here is manifestly meant the Holy 
Spirit; and the whole phrase denotes 
the gospel, or the preaching of the gos- 
pel, by which eminently the Holy 
Spirit is imparted. (3.) It is the high 
honour of the gospel ministry, that it is 
the means by which the Holy Spirit is 
imparted to men. It is designed to se- 
cure the salvation of men by his 
agency ; and it is through the ministry 
that the Holy Spirit is imparted, the 
heart renewed, and the soul saved. 
The work of the ministry is, therefore, 
the most important and honourable in 
which man can engage, 1 Be rather 
glorious. (1.) Because that of Moses 
tended to death ; this to life. (2.) Be- 
cause that was engraven on stone ; this 
is engraved on the heart. (3.) Be- 
cause that was the mere giving of a 
law ; this is connected with the renovat- 
ing influences of the Holy Spirit. (4.) 
Because that was soon to pass away. 
All the magnificence of the scene was 
soon to vanish. But this is to remain. 
Its influence and effect are to be ever- 
lasting. It is to stretch into eternity; 
and its main glory is to be witnessed in 



9 For if the ministration 
of condemnation be glory, 
much more doth the ministration 



souls renewed and saved ; and amidst 
the splendours of heaven. " The work 
of the Spirit of God on the heart of a 
rational being, is much more important 
than any dead characters which can be 
engraved on insensible stones." — Dod- 
dridge. 

9. For if the ministration of condem- 
nation. Of Moses in giving the law, 
the effect of which is to produce con- 
demnation. — Law condemns the guilty ; 
it does not save them. It denounces 
punishment; it contains no provisions 
of pardon. To pardon is to depart 
from the law ; and must be done under 
the operation of another system — since 
a law which contains a provision for the 
pardon of offenders, and permits them 
to escape, would be a burlesque in 
legislation. The tendency of the Mo- 
saic institutions, therefore, was to pro- 
duce a sense of condemnation. And 
so it will be found by all who attempt 
to be justified by the law. It will tend 
to, and result in, their condemnation. 
t Be glory. Be glorious; or be glory 
itself. — It was glorious as a manifesta- 
tion of the holiness and justice of God ; 
and glorious in the attending circum- 
stances. No event in our world has 
been more magnificent in the circum- 
stances of external majesty and splen- 
dour than the giving of the law on 
Mount Sinai, f The ministration of 
righteousness. The gospel ; the pro- 
mulgation of the plan of mercy. It is 
called " the ministration of righteous- 
ness," in contradistinction from the law 
of Moses, which was a " ministration 
of condemnation." The word " right- 
eousness," however, does not exactly 
express the force of the original word. 
That word is itnauoa-dv»?, and it stands 
directly opposed to the word xxra- 
x.3i<Tt(L'c, condemnation. It should be 
rendered 'the ministration of justifica- 
tion ;' the plan by which God justifies 
men. Sec Note, Horn. i. 17. The law 
of Moses condemns ; the gospel is tho 



58 



II. CORINTHIANS. 



[A. D. 60. 



of righteousness exceed in 
glory. 

10 For even that which was 
made glorious had no glory in 



plan by which man is justified. And 
if that which condemns could be glo- 
rious, much more must that be by which 
men can be justified, acquitted, and 
saved. The superior glory of the gos- 
pel, therefore, consists in the fact that 
it is a scheme to justify and save lost 
sinners. And this glory consists, (1.) 
In the fact that it can be done when all 
law condemns. (2.) In the showing 
forth of the divine character while it is 
done, as just, and merciful, and bene- 
volent in doing it — blending all his 
great and glorious attributes together — 
while the law disclosed only one of his 
attributes — his justice. (3.) In the 
manner in which it is done. It is by 
the incarnation of the Son of God — a 
far more glorious manifestation of deity 
than was made on Mount Sinai. It 
is by the toils, and sufferings, and death 
of him who made the atonement, and 
by the circumstances of awful and im- 
posing grandeur which attended his 
death, when the sun was darkened, and 
the rocks were rent — far more grand and 
awful scenes than occurred when the 
law was given. It is by the resurrec- 
tion, and ascension of the Eedeemer — 
scenes far more sublime than all the ex- 
ternal glories of Sinai when the law 
was given. (4.) In the effects, or re- 
sults. The one condemns; the other 
justifies and saves. The effect of the 
one is seen in the convictions of con- 
science, in alarm, in a sense of guilt, 
in the conscious desert of condemnation, 
and in the apprehension of eternal pun- 
ishment. The other is seen in sins 
forgiven ; in peace of conscience ; in the 
joy of pardon ; in the hope of heaven ; 
in comfort and triumph on the bed of 
death, and amidst the glories of heaven. 
1 0. For even that ivhich was made 
glorious (to J'2(f'^cto-/uivc.v). That was 
splendid, excellent, or glorious. This 
refers doubtless, to the laws and insti- 
tutions of Moses, especially to the pri- 



this respect, by reason of the 
glory that excelleth. 

11 For if a that which is done 

a Ro. 5. 20, 21. 



mary giving of the law. Paul does not 
deny that it had an honour and majesty 
such, in some respects, as the Jews 
claimed for it. It was glorious in the 
manner in which it was given ; it was 
glorious in the purity of the law itself; 
and it was glorious, or splendid in the 
magnificent and imposing ritual in 
which the worship of God was cele- 
brated. But all this was surpassed in 
the brighter glory of the gospel, f Had 
no glory. Gr. Was not glorious, or 
splendid (d,$z SeJi£*rTM). Had com- 
paratively no glory, or splendour. Its 
glory was all eclipsed. It was like the 
splendour of the moon and stars com- 
pared with the bright light of the sun. 
t By reason of the glory that excelleth. 
In the gospel ; in the incarnation, life, 
sufferings, death, and resurrection of 
the Lord Jesus ; in the pardon of sin ; 
in the peace and joy of the believer ; and 
in the glories of the heavenly world to 
which the gospel elevates dying men. 

1 1. For if that which is done away, 
Sec. The splendour that attended the 
giving of the law ; the bright shining 
of the face of Moses ; and the ritual 
institutions of his religion. It was to be 
done away. It was never designed to 
be permanent. Every thing in it had 
a transient existence, and was so de- 
signed. Yet it was attended, Paul 
admits, with much that was magnifi- 
cent and splendid. He had, in the pre- 
vious verses, stated several important 
differences between the law and the 
gospel. He here states another. The 
law he calls (to KATu^yiu/xiviv) the thing 
which was to be made to cease ; to be 
put an end to ; to be done away with ; 
to be abolished. It had no permanency ; 
and it was designed to have none. Its 
glory, therefore, great as in many 
respects it might be, could not be com- 
pared with that which was to be per- 
manent — as the light of the stars fades 
away at the rising sun. It is implied 



A. D. 60.] 



away ivas glorious, much more 
that which remaineth is glorious. 



CHAPTER III. 59 

12 Seeino- then that we have 



here, that it was originally designed 
that the Mosaic institutions should not 
be permanent; that they should be 
mere shadows and types of better 
things ; and that when the things 
which they adumbrated should appear, 
the shadows would vanish of course. 
This idea is one which prevails every- 
where in the New Testament, and 
which the sacred writers are often at 
great pains to demonstrate, f Was 
glorious. Gr. By glory (ftaiofys). That 
is, it was attended by glory ; it was in- 
troduced by glory, it was encompassed 
with glory when it was established. 
The idea here is, not that it was glori- 
ous in itself, but that it was accom- 
panied with splendour and majesty. 
% Thut which remaineth. The gos- 
pel (to fjtivov). The thing that is to re- 
main ; that is permanent, abiding, per- 
petual ; that has no principle of decay, 
and whose characteristic it is, that it is 
everlasting. The gospel is permanent, 
or abiding, (1.) Because it is designed 
to remain immutable through the re- 
motest ages. It is not to be superseded 
by any new economy, or institution. 
It is the dispensation under which the 
affairs of the world are to be wound 
up, and under which the world is to 
close. See Note, 1 Cor. xv. 51. (2.) 
Its effects on the heart are permanent. 
It is complete in itself. It is not to be 
succeeded by any other system, and it 
looks to no other system in order to 
complete or perfect its operations on 
the soul. (3.) Its effects are to abide 
forever. They will exist in heaven. 
They are to be seen in the soul that 
shall be recovered from sin, and that 
shall be glorious in the bosom of God 
forever and ever. The Mosaic system 
— glorious as it was — shall be remem- 
bered as introducing the gospel; the 
gospel shall be remembered as directly 
fitting for heaven. lis most great and 
glorious results shall be seen in the 
permanent and eternal joys of heaven. 
The gospel contemplates a great, per- 



manent, and eternal good, adapted to 
all ages, all climes, all people, and all 
worlds. It is, therefore, so much more 
glorious than the limited, temporary, 
and partial good of the Mosaic system, 
that that may be said in comparison to 
have had no glory. 

12. Seeing then that we have such 
hope. Hope properly is a compound 
emotion, made up of a desire for an 
object, and an expectation of obtaining 
it. If there is no desire for it ; or if 
the object is not pleasant and agreeable, 
there is no hope, though there may be 
expectation — as in the expectation of 
the pestilence, of famine, or sickness, 
or death. If there is no expectation of 
it, but a strong desire, there is no hope, 
as in cases where there is a strong de- 
sire of wealth, or fame, or pleasure ; or 
where a man is condemned for murder, 
and has a strong desire but no prospect 
of pardon ; or where a man is ship- 
wrecked, and has a strong desire, but 
no expectation of again seeing his fa- 
mily and friends. In such cases, de- 
spondency or despair are the results. It 
is the union of the two feelings in pro- 
per proportions which constitutes hope. 
There has been considerable variety of 
views among expositors in regard to 
the proper meaning of the word in this 
place. Mr. Locke supposes that Paul 
here means the honourable employment 
of an apostle and minister of the gospel, 
or the glory belonging to the ministry 
in the gospel; and that his calling it 
" hope" instead of " glory" which the 
connexion would seem to demand, is 
the language of modesty. Rosenmuller 
understands it of the hope of the per- 
petual continuance of the gospel dis- 
pensation. Macknight renders it " per- 
suasion," and explains it as meaning the 
full persuasion or assurance that the 
gospel excels the law in the manner of 
its introduction ; its permanency, &c. 
A few remarks may, perhaps, make it 
clear. (1.) It refers primarily to Paul, 
and the other ministers of the gospel. 



60 



II. CORINTHIANS. 



[A.D.60. 



such hope, we use great 1 plain- 
ness of speech : 

1 or, boldjiess. 

It is not properly the Christian hope as 
such to which he refers, but it is that 
which the ministers of the gospel had. 
(2.) It refers to all that he had said be- 
fore about the superiority of the gospel 
to the law; and is designed to express 
the result of all that on his mind, and 
on the minds of his fellow-labourers. 
(3.) It refers to the prospect., confidence, 
persuasion, anticipation which he had 
as the effect of what he had just said. 
It is the prospect of eternal life ; the 
clear expectation of acceptance, and the 
anticipation of heaven, based on the 
fact that this was a ministry of the 
Spirit (ver. 8) ; that it was a ministry 
showing the way of justification (ver. 
9) ; and that it was never to be done 
away, but to abide forever, ver. 11. 
On all these this strong hope was 
founded ; and in view of these, Paul 
expressed himself clearly, not enig- 
matically ; and not in types and figures, 
as Moses did. Every thing about the 
gospel was clear and plain; and this 
led to the confident expectation and 
assurance of heaven. The word hope, 
therefore, in this place will express the 
effect on the mind of Paul in regard to 
the work of the ministry, produced by 
the group of considerations which he 
had suggested, showing that the gospel 
was superior to the law ; and that it 
was the ground of more clear and cer- 
tain confidence and hope than any 
thing which the law could furnish. 
Tf We use. We employ ; we are ac- 
customed to. He refers to the manner 
in which he preached the gospel. 
Tf Great plainness of speech. Marg. 
boldness. We use the word "plain- 
ness" as applied to speech chiefly in two 
senses, (1.) To denote boldness, faithful- 
ness, candour; in opposition to trimming, 
timidity, and unfaithfulness ; and, (2.) 
To denote clearness, intelligibleness, and 
simplicity, in opposition to obscurity, 
mist, and highly-wrought and laboured 
forms of expression. The connexion 
here shows that the latter is the sense 



13 And not as Moses, ivhich 
put a vail over his face, that the 



in which the phrase here is to be un- 
derstood. See ver. 13. It denotes 
openness, simplicity, freedom from the 
obscurity which arises from enigmatical, 
and parabolical, and typical modes of 
speaking. This stands in opposition to 
figure, metaphor, and allegory — to an 
affected and laboured concealment of 
the idea in the manner which was com- 
mon among the Jewish doctors and 
heathen philosophers, where their mean- 
ing was carefully concealed from the 
vulgar, and from all except the initiated. 
It stands opposed also to the necessary 
obscurity arising from typical institu- 
tions like those of Moses. And the 
doctrine of the passage is, that such is 
the clearness and fulness of the Chris- 
tian revelation, arising from the fact, 
that it is the last economy, and that it 
does not look to the future, that its mi- 
nisters may and should use clear and 
intelligible language. They should not 
use language abounding in metaphor 
and allegory. They should not use 
unusual terms. They should not draw 
their words and illustrations from sci- 
ence. They should not use mere 
technical language. They should not 
attempt to vail, or cloak their meaning. 
They should not seek a refined and 
overwrought style. They should use 
expressions which other men use ; and 
express themselves as far as possible in 
the language of common life. What 
is preaching worth that is not under- 
stood 1 Why should a man talk at all 
unless he is intelligible 1 Who was 
ever more plain and simple in his words 
and illustrations than the Lord Jesus 1 
13. And not as Moses. Our conduct 
is not like that of Moses. We make 
no attempt to conceal any thing in re- 
gard to the nature, design, and duration 
of the gospel. We leave nothing de- 
signedly in mystery. If Which put a 
vail over his face. That is, when he 
came down from Mount Sinai, and 
when his face shone. Ex. xxxiv. 33. 
"And till Moses had done speaking 



A. D. €0.] 
children of Israel 

ttRo. 10. 4. 



CHAPTER III. 

could not 



Gl 



with them, he put a vail on his face." 
This, vail he put off when he went to 
speak with God, but put on again when 
he delivered his commands to the peo- 
ple. What was the design of this, 
Moses has not himself declared. The 
statement which he makes in Exodus 
would lead us to suppose that it was on 
account of the exceeding brightness 
and dazzling splendour which shone 
around him, and which made it difficult 
to look intently upon him; and that 
this was in part the reason, even Paul 
himself seems to intimate in ver. 7. 
He, however, in this verse intimates that 
there was another design, which was 
that he might be, as Doddridge ex- 
presses it, "a kind of type and figure 
of his own dispensation." ^f That the 
children of Israel. Mr. Locke under- 
stands this of the apostles, and supposes 
that it means, " We do not vail the 
light, so that the obscurity of what we 
deliver should hinder the children of 
Israel from seeing in the law which 
was to be done away, Christ who is 
the end of the law." But this interpre- 
tation is forced and unnatural. The 
phrase rendered "that" {jre;^ ro) evi- 
dently connects what is affirmed here 
with the statement about Moses ; and 
shows that the apostle means to say 
that Moses put the vail on his face in 
order that the children of Israel should 
not be able to see to the end of his in- 
stitutions. That Moses had such a 
design, and that the putting on of the 
vail was emblematic of the nature of 
his institutions, Paul here distinctly 
affirms. No one can prove that this 
was not his design ; and in a land and 
time when types, and emblems, and al- 
legorical modes of speech were much 
used, it is highly probable that Moses 
meant to intimate that the end and full 
purpose of his institutions were design- 
er! ly concealed. If Could not sted- 
fastly look. Could not gaze intently 
upon {arr/iT'ti). See Note on ver. 7. 
They could not clearly discern it; there 
6 



stedfastly look to the end a of 
that which is abolished : 



was obscurity arising from the fact of 
the designed concealment. He did not 
intend that they should clearly see the 
full purport, and design of the institu- 
tions which he established. If To the 
end (sjY to tjaoc). Unto the end, pur- 
pose, design, or ultimate result of the 
law which he established. A great 
many different interpretations have been 
proposed of this. The meaning seems 
to me to be this: There was a glory 
and splendour in that which the insti- 
tutions of Moses typified, which the 
children of Israel were not permitted 
then to behold. There was a splendour 
and lustre in the face of Moses, which 
they could not gaze upon, and therefore 
he put a vail over it to diminish its 
intense brightness. In like manner 
there was a glory and splendour in 
the ultimate design and scope of his 
institutions, in that to which they re- 
ferred, which they were not then able, 
i. e. prepared to look on, and the ex- 
ceeding brightness of which he of de- 
sign concealed. This was done by 
obscure types and figures, that re- 
sembled a vail thrown over a dazzling 
and splendid object. The word " end," 
then, I suppose, does not refer to termi- 
nation, or close, but to the design, 
scope, or purpose of the Mosaic institu- 
tions; to that which they were intend- 
ed to introduce and adumbrate. That 
en i) was the Messiah, and the glory of 
his institutions. See Note on Rom. x. 
" Christ is the end of the law." And 
the meaning of Paul, I take to be, is, 
that there was a splendour and a glory 
in the gospel which the Mosaic institu- 
tions were designed to typify, which was 
so great that the children of Israel were 
not fully prepared to see it, and that he 
designedly threw over that glory the 
vail of obscure types and figures ; as he 
threw over his face a vail that partially 
concealed its splendour. Thus inter- 
preted there is a consistency in the en- 
tire passage, and very great beauty. 
Paul, in the following verses, proceeds 



62 



II. CORINTHIANS. 



[A. D. 60. 



14 But their minds were 
blinded : a for until this day re- 
maineth the same vail untaken 

a Ro. 11. 7, 8, 25. 



to state that the vail to the view of the 
Jews of his time was not removed ; that 
they still looked to the obscure types 
and institutions of the Mosaic law rather 
than on the glory which they were de- 
signed to adumbrate ; as if they should 
choose to look on the vail on the face 
of Moses rather than on the splendour 
which it concealed. Tf Of that which 
is abolished. Or rather to he abolished 
(tow KUTci^ycivfAivcu), whose nature, de- 
sign, and intention it was that it should 
be abolished. It was never designed to 
be permanent; and Paul speaks of it 
here as a thing that was known and in- 
disputable that the Mosaic institutions 
were designed to be abolished. 

14. But their minds were blinded. 
The word here used (ttcopoco) means 
rather to harden ; to make hard like 
stone ; and then to make dull or stupid. 
It is applied to the heart, in Mark vi. 52 ; 
viii. 17 ; to persons, in Rom. xi. 7 ; and 
to the eyes, in Job xvii. 7. Paul refers 
here to the fact that the understandings 
of the Jews were stupid, dull, and in- 
sensible, so that they did not see clearly 
the design and end of their own insti- 
tutions. He states simply the fact ; he 
does not refer to the cause of it. The 
fact that the Jews were thus stupid and 
dull is often affirmed in the New Tes- 
tament, f For until this day, &c. 
The sense of this is, that even to the 
time when Paul wrote, it was a charac- 
teristic of the great mass of the Jewish 
people, that they did not understand the 
true sense of their own Scriptures. 
They did not understand its doctrines 
in regard to the Messiah. A vail seems 
to be thrown over the Old Testament 
when they read it, as there was over 
the face of Moses, so that the glory of 
their own Scriptures is concealed from 
their view, as the glory of the face of 
Moses was hidden. «f Of the Old Tes- 
tament. Greek, " of the old covenant." 
See this word " testament," or covenant, 



away in the reading of the Old 
Testament ; which vail is done 
away in Christ. 

15 But even unto this day, 



explained in the Notes on 1 Cor. xi. 25. 
This, I believe, is the only instance in 
which the Scriptures of the Jews are 
called the "Old Testament," or covenant, 
in the Bible. It was, of course, not a 
name which they used, or would use ; 
but it is now with Christians the com- 
mon appellation. No doubt can be en- 
tertained but that Paul uses the terms 
in the same manner in which we now 
do, and refers to all the inspired writ- 
ings of the Jews. % Which vail is done 
away in Christ. In the manifestation, 
or appearance of Jesus the Messiah, 
the vail is removed. The obscurity 
which rested on the prophecies and types 
of the former dispensation is withdrawn ; 
and as the face of Moses could have 
been distinctly seen if the vail on his 
face had been removed, so it is in regard 
to the true meaning of the Old Testa- 
ment by the coming of the Messiah. 
What was obscure is now made clear ; 
and the prophecies are so completely 
fulfilled in him, that his coming has re- 
moved the covering, and shed a clear 
light over them all. Many of the pro- 
phecies, for example, until the Messiah 
actually appeared, appeared obscure, 
and almost contradictory. Those which 
spoke of him, for illustration, as man 
and as God ; as suffering, and yet 
reigning ; as dying, and yet as ever- 
living ; as a mighty Prince, a conquer- 
or, and a king, and yet as a man of 
sorrows ; as humble, and yet glorious : 
all seemed difficult to be reconciled until 
they were seen to harmonize in Jesus 
of Nazareth. Then they were plain, 
and the vail was taken away. Christ 
is seen to answer all the previous 
descriptions of him in the Old Testa- 
ment ; and his coming casts a clear 
light on all which was before obscure. 

1 5. But even unto this day. To the 
time when Paul wrote this epistle, about 
thirty years after Christ was put to 
death. But it is still as true as it was 



A. D. 60.] 



CHAPTER III. 



63 



when Moses is read, the vail is 
upon their heart. 

1 6 Nevertheless, when it shall 



in the time of Paul ; and the character 
and conduct of the Jews now so entirely 
accords with the description which he 
gives of them in his time, as to show 
that he drew from nature, and as to 
constitute one of the strong incidental 
proofs that the account in the New 
Testament is true. Of no other people 
on earth, probably, would a description 
be accurate eighteen hundred years 
after it was made. \ When Moses is 
read. When the five books of Moses 
are read, as they were regularly and 
constantly in their synagogues. See 
Note on Luke iv. 16. % The vail is 
upon their heart. They do not see the 
true meaning and beauty of their own 
Scriptures — a description as applicable 
to the Jews now as it was to those in 
the time of Paul. 

16. Nevertheless. This is not always 
to continue. The time is coming when 
they shall understand their own Scrip- 
tures, and see their true beauty. 
1f When it shall turn to the Lord. 
When the Jewish people shall be con- 
verted. The word "it" here refers un- 
doubtedly to "Israel" in ver. 13; and 
the sense is, that their blindness is not 
always to remain ; there is to be a pe- 
riod when they shall turn to God, and 
shall understand his promises, and be- 
come acquainted with the true nature 
of their own religion. This subject the 
apostle has discussed at much greater 
length in the eleventh chapter of the 
epistle to the Romans. See Notes on 
that chapter. 1 The vail shall be taken 
away. They shall then understand the 
true meaning of the prophecies, and the 
true nature of their own institutions. 
They shall see that they refer to the 
Lord Jesus, the incarnate Son of God, 
and the true Messiah. The genuine 
sense of their sacred oracles shall break 
upon their view with full and irresist- 
ible light. There may be an allusion 
in the language here to the declaration 



turn to the Lord, the vail shall 
be taken away. a 

17 Now the Lord a is that 



inlsa. xxv. 7: "And he will destroy 
in this mountain the face of the cover- 
ing cast over all people, and the vail that 
is spread over all nations." This verse 
teaches, (1.) That the time will come 
when the Jews shall be converted to 
Christianity ; expressed here by then- 
turning unto the Lord, that is, the Lord 
Jesus. See Note, Acts i. 24. (2.) It seems 
to be implied that their conversion will be 
a - conversion of the people at large ; a 
conversion that shall be nearly simulta- 
neous ; a conversion en masse. Such a 
conversion we have reason to anticipate 
of the Jewish nation. (3.) The effect 
of this will be to make them acquainted 
with the true sense of their own Scrip- 
tures, and the light, and beauty of the 
sayings of their own prophets. Now 
they are in deep darkness on the sub- 
ject; then they will see how entirely 
they meet and harmonize in the Lord 
Jesus. (4.) The true and only way of 
having a correct and full meaning of 
the Bible is by turning unto God. 
Love to him, and a disposition to do his 
will, is the best means of interpreting 
the Bible. 

17. Now the Lord is that Spirit. 
The word " Lord" here evidently refers 
to the Lord Jesus. See ver. 16. It 
may be observed in general in regard to 
this word, that where it occurs in the 
New Testament unless the connexion 
require us to understand it of God, 
it refers to the Lord Jesus. It was the 
common name by which he was known. 
See John xx. 13 ; xxi. 7. 12. Eph. iv. 1. 
5. The design of Paul in this verse 
seems to be to account for the " liberty" 
which he and the other apostles had, or 
for. the boldness, openness, and plain- 
ness (ver. 12) which they evinced in 
contradistinction from the Jews, who so 
little understood the nature of their in- 
stitutions. He had said (ver. 6), that 
he was a minister "not of the letter, 
but of the Spirit;" and he had stated 



64 



II. CORINTHIANS. 



[A. D. 60. 



Spirit: and where the a Spirit 
of the Lord is, there is liberty. 

a Ro. 8. 2. 

that the Old Testament was not under- 
stood by the Jews who adhered to the 
literal interpretation of the Scriptures. 
He here says, that the Lord Jesus was 
" the Spirit" to which he referred, and 
by which he was enabled to understand 
the Old Testament so as to speak plain- 
ly, and without obscurity. The sense 
is, that Christ was the Spirit; i. e. the 
sum, the substance of the Old Testa- 
ment. The figures, types, prophecies, 
&c. all centered in him, and he was the 
end of all those institutions. If con- 
templated as having reference to him, it 
was easy to understand them. This I 
take to be the sentiment of the passage, 
though expositors have been greatly 
divided in regard to its' meaning. Thus 
explained, it does not mean absolutely 
and abstractly that the Lord Jesus was 
" a Spirit," but that he was the sum, 
the essence, the end, and the purport of 
the Mosaic rites the spirit of which 
Paid had spoken in ver. 6, as contra- 
distinguished from the letter of the law. 
^[ And where the Spirit of the Lord is, 
there is liberty. This is a general truth 
designed to illustrate the particular sen- 
timent which he had just advanced. 
The word "liberty" here (iKiud-i^ici) 
refers, I think, to freedom in speaking; 
the power of speaking openly, and 
freely, as in ver. 12. It states the 
general truth, that the effect of the 
Spirit of God was to give light and 
clearness of view ; to remove obscurity 
from a subject, and to enable one to see 
it plainly. This would be a truth that 
could not be denied by the Jews, who 
held to the doctrine that the Spirit of 
God revealed truth, and it must be ad- 
mitted by all. Under the influence of 
that Spirit, therefore, Paul says, that he 
was able to speak with openness, and 
boldness; that he had a clear view of 
truth, which the mass of the Jews had 
not; and that the system of religion 
which he preached was open, plain, and 
clear. The word "freedom," would 



18 But we all, with open 
face beholding as in a glass ° the 

a 1 Co. 13. 12. 



perhaps, better convey the idea. ' There 
is freedom from the dark and obscure 
views of the Jews ; freedom from their 
prejudices, and their superstitions ; 
freedom from the slavery and bondage 
of sin ; the freedom of the children of 
God, who have clear views of him as 
their Father and Redeemer, and who 
are enabled to express those views 
openly and boldly to the world.' 

18. But we alt. All Christians. 
The discussion in the chapter has re- 
lated mainly to the apostles ; but this 
declaration seems evidently to refer to 
all Christians, as distinguished from the 
Jews. «f With open face. Comp. 
Note on 1 Cor. xiii. 12. Tindal ren- 
ders this, " and now the Lord's glory 
appeareth in us all as in a glass." The 
sense is, " with unvailed face," alluding 
to the fact (ver. 13) that the face of 
Moses was vailed, so that the children 
of Israel could not steadfastly look on 
it. In contradistinction from that, Paul 
says that Christians are enabled to look 
upon the glory of the Lord in the gos- 
pel without a vail — without any obscure 
intervening medium. U Beholding as 
in a glass. On the word glass, and the 
sense in which it is used in the New 
Testament, see note on 1 Cor. xiii. 12. 
The word here used (KATOTTT^o/uivot) 
has been very variously rendered. 
Macknight renders it, "we all reflecting 
as mirrors the glory of the Lord." 
Doddridge, " beholding as by a glass." 
Locke, " with open countenances as 
mirrors, reflecting the glory of the 
Lord." The word katcttt^oi occurs 
nowhere else in the New Testament. 
It properly means to look in a mirror ; 
to behold as in a mirror. The mirrors 
of the ancients were made of burnished 
metal, and they reflected images with 
great brilliancy and distinctness. And 
the meaning is, that the gospel reflected 
the glory of the Lord ; it was, so to 
speak, the mirror — the polished, bur- 
nished substance in which the glory of 



A. D. 60.] 



CHAPTER III. 



65 



glory of the Lord, are changed 
into the same a image from * glory 



a Ro. 8. 29. 



b Ps. 84. 7. 



the Lord shone, and where that glory 
was irradiated and reflected so that it 
might be seen by Christians. There 
was no vail over it ; no obscurity ; no- 
thing to break its dazzling splendour, or 
to prevent its meeting the eye. Chris- 
tians, by looking on the gospel, could 
see the glorious perfections and plans 
of God as bright, and clear, and bril- 
liant as they could see. a light reflected 
from the burnished surface of the 
mirror. So to speak, the glorious per- 
fections of God shone from heaven; 
beamed upon the gospel, and were 
thence reflected to the eye and the 
heart of the Christian, and had the ef- 
fect of transforming them into the same 
image. This passage is one of great 
beauty, and is designed to set forth the 
gospel as being the reflection of the infi- 
nite glories of God to the minds and 
hearts of men. % The glory of the Lord. 
The splendour, majesty, and holiness 
of God as manifested in the gospel, or 
of the Lord as incarnate. The idea is, 
that God was clearly and distinctly seen 
in the gospel. There was no obscurity, 
no vail, as in the case of Moses. In 
the gospel they were permitted to look 
on the full splendour of the divine per- 
fections — the justice, goodness, mercy, 
and benevolence of God — to see him as 
he is with undimmed and unvailed 
glory. The idea is, that the perfections 
of God shine forth with splendour and 
beauty in the gospel, and that we are 
permitted to look on them clearly and 
openly, f Are changed into the same 
image. It is possible that there may be 
an allusion here to the effect which was 
produced by looking into an ancient 
mirror. Such mirrors were made of 
burnished metal, and the reflection from 
them would be intense. If a strong 
light were thrown on them, the rays 
would be cast by reflection on the lace 
of him who looked on the mirror, and 
it would be strongly illuminated. And 
the idea may be, that the glory of God, 
6* 



to glory even as 1 by the Spirit 
of the Lord. 

i or, of the Lord the Spirit. 



the splendour of the divine perfections, 
was thrown on the gospel, so to speak, 
like a bright light on a polished mirror; 
and that that glory was reflected from 
the gospel on him who contemplated it, 
so that he appeared to be transformed 
into the same image. Locke renders it, 
" We are changed into his very image 
by a continued succession of glory, as it 
were, streaming upon us from the 
Lord." The figure is one of great 
beauty ; and the idea is, that by placing 
ourselves within the light of the gospel ; 
by contemplating the glory that shines 
there, we become changed into the like- 
ness of the same glory, and conformed 
to that which shines there with so much 
splendour. By contemplating the 
resplendent face of the blessed Re- 
deemer, we are changed into something 
of the same image. It is a law of our 
nature that we are moulded, in our 
moral feelings, by the persons with 
whom we associate, and by the objects 
which we contemplate. We become 
insensibly assimilated to those with 
whom we have intercourse, and to the 
objects with which we are familiar. We 
imbibe the opinions, we copy the 
habits, we imitate the manners, we fall 
into the customs of those with whom 
we have daily conversation, and whom 
we make our companions and friends. 
Their sentiments insensibly become our 
sentiments, and their ways our ways. 
It is thus with the boohs with which we 
are familiar. We are insensibly, but 
certainly moulded into conformity to 
the opinions, maxims, and feelings 
which are there expressed. Our own 
sentiments undergo a gradual change, 
and we arc likened to those with which 
in this manner we are conversant. So it 
is in regard to the opinions and feelings 
which from any cause we are in the 
habit of bringing before our minds. It 
is the way by which men become cor- 
rupted in their sentiments and feelings 
in their contact with the world ; it is tho 



66 



II. CORINTHIANS. 



[A. D. 60. 



way in which amusements, and the com- 
pany of the gay and the dissipated 
possess so much power ; it is the way 
in which the young and inexperienced 
are beguiled and ruined ; and it is the 
way in which Christians dim the lustre 
of their piety, and obscure the bright- 
ness of their religion by their contact 
with the gay and fashionable world. — 
And it is on the same great principle 
that Paul says that by contemplating 
the glory of God in the gospel, we be- 
come insensibly, but certainly conform- 
ed to the same image, and made like 
the Redeemer. His image will be re- 
flected on us. We shall imbibe his 
sentiments, catch his feelings, and be 
moulded into the image of his own 
purity. Such is the great and wise law 
of our nature; and it is on this prin- 
ciple, and by this means, that God de- 
signs we should be made pure on earth, 
and kept pure in heaven forever. 
1 From glory to glory. From one 
degree of glory to another. " The more 
we behold this brilliant and glorious 
light, the more do we reflect back its 
rays ; that is, the more we contemplate 
the great truths of the Christian re- 
ligion, the more do our minds become 
imbued with its spirit." — Bloomficld. 
This is said in contradistinction pro- 
bably to Moses. The splendour on his 
face gradually died away. But not so 
with the light reflected from the gospel. 
It becomes deeper and brighter con- 
stantly. — This sentiment is parallel to 
that expressed by the psalmist : " They 
go from strength to strength" (Ps. 
lxxxiv. 7) ; i. e. they go from one degree 
of strength to another, or one degree of 
holiness to another, until they come to 
the full vision of God himself in heaven. 
The idea in the phrase before us is, 
that there is a continual increase of 
moral purity and holiness under the 
gospel until it results in the perfect 
glory of heaven. The doctrine is, that 
Christians advance in piety; and that 
this is done by the contemplation of the 
glory of God as it is revealed in the 
gospel, % As by lite Spirit of the Lord. 
Marg. "Of the Lord of the Spirit." 
Gr. "As from the Lord the Spirit." 



So Beza, Locke, Wolf, Rosenmuller, 
and Doddridge render it. The idea is, 
that it is by the Lord Jesus Christ the 
spirit of the law, the spirit referred to 
by Paul above, ver. 6. 17. It is done 
by the Holy Spirit procured or impart- 
ed by the Lord Jesus. This sentiment 
is in accordance with that which pre- 
vails everywhere in the Bible, that it is 
by the Holy Spirit alone that the heart is 
changed and purified. And the object 
of the statement here is, doubtless, to 
prevent the supposition that the change 
from " glory to glory" was produced in 
any sense by the mere contemplation 
of truth, or by any physical operation 
of such contemplation on the mind. It 
was by the Spirit of God alone that the 
heart was changed even under the gos- 
pel, and amidst the full blaze of its 
truth. Were it not for his agency, even 
the contemplation of the glorious truths 
of the gospel would be in vain, and 
would produce no saving effect on the 
human heart. 

remarks. 

1. The best of all evidences of a call to 
the office of the ministry is the divine 
blessing resting on our labours, ver. 1, 2. 
If sinners are converted ; if souls are 
sanctified ; if the interests of pure reli- 
gion are advanced ; if by humble,' zeal- 
ous, and self-denying efforts, a man is 
enabled so to preach as that the divine 
blessing shall rest constantly on his la- 
bours, it is among the best of all evi- 
dences that he is called of God, and is 
approved by him. And though it may 
be true, and is true, that men who are 
self-deceived, or are hypocrites are some- 
times the means of doing good, yet it is 
still true, as a general rule, that eminent, 
and long-continued success in the mi- 
nistry is an evidence of God's accept- 
ance, and that he has called a minister 
to this office. Paul felt this, and often 
appealed to it ; and why may not others 
also 1 

2. A minister may appeal to the effect 
of the gospel among his own people as 
a proof that it is from God. ver. 2, 3. 
Nothing else would produce such effects 
as were produced at Corinth, but the 



A. D. 60.] 



CHAPTER III. 



67 



power of God. If the wicked are re- 
claimed ; if the intemperate and licen- 
tious are made temperate and pure ; if 
the dishonest are made honest ; and the 
scoffer learns to pray, under the gospel, 
it proves that it is from God. To such 
effects a minister may appeal as proof 
that the gospel which he preaches is 
from heaven. A system which will pro- 
duce these effects must be true. 

3. A minister should so live among 
a people as to be able to appeal to them 
with the utmost confidence in regard to 
the purity and integrity of his own 
character, ver. 1, 2. He should so live, 
and preach, and act, that he will be un- 
der no necessity of adducing testimonials 
from abroad in regard to his character. 
The effect of his gospel, and the tenor 
of his life, should be his best testimonial ; 
and to that he should be able to appeal. 
A man who is under a necessity, con- 
stantly, or often, of defending his own 
character ; of bolstering it up by testi- 
monials from abroad ; who is obliged 
to spend much of his time in defending 
his reputation, or who chooses to spend 
much of his time in defending it, has 
usually a character and reputation not 
Worth defending. Let a man live as 
he ought to, and he will, in the end, 
have a good reputation. Let him strive 
to do the will of God, and save souls, 
and he will have all the reputation 
which he ought to have. God will take 
care of his character : and will give him 
just as much reputation as it is desirable 
that he should have. See Ps. xxxvii. 
5, 6. 

4. The church is, as it were, an 
epistle sent hy the Lord Jesus, to show 
his character and will. ver. 3. It is his 
representative on earth. It holds his 
truth. It is to imitate his example. It 
is to show how he lived. And it is to 
accomplish that which he would ac- 
complish were he personally on earth, 
and present among men — as a letter is 
designed to accomplish some important 
purpose of the writer when absent. 
The church, therefore, should be such 
as shall appropriately express the will 
and desire of the Lord Jesus. It should 
resemble him. It should hold his 



truth ; and it should devote itself with 
untiring diligence to the great purpose 
of advancing his designs, and spread- 
ing his gospel around the world. 

5. Religion has its seat in the heart, 
ver. 3. It is engraven there. It is 
written not with ink, or engraven on 
stone, but it is writterr by the Spirit of 
God on the heart. That professed reli- 
gion, therefore, which does not reach 
the heart, and which is not felt there, is 
false and delusive. There is no true 
religion which does not reach and affect 
the heart. 

6. We should feel our dependence 
on God in all things, ver. 5. We are 
dependent on him, (1.) For revelation 
itself. Man had no power of originating 
the truths which constitute revelation. 
They are the free and pure gift of God. 
(2.) For success in saving souls. God 
only can change the heart. It is not 
done by human reasoning; by any 
power of man ; by any eloquence of 
persuasion. It is by the power of God ; 
and if a minister of religion meets with 
any success, it will be by the presence 
and by the power of God alone. 
(3.) We are dependent on him for the 
power of thought at all; for clearness 
of intellect ; for such a state of bodily 
health as to permit us to think; for bright 
conceptions ; for ability to arrange our 
thoughts ; for the power of expressing 
them clearly ; for such a state of mind 
as shall be free from vain fancies, and 
vagaries, and eccentricities ; and for 
such a state as shall mark our plans as 
those of common sense and prudence. 
On such plans much of the comfort of 
life depends ; and on such plans depends 
also nearly all the success which men ' 
ever meet with in any virtuous and 
honourable calling. And if men felt, 
as they should do, how much they are 
dependent on God for the power of 
clear tldnking, and for the character-* 
istics of sound sense in their schemes, 
they would pray for it more than they 
do; and would be more grateful that 
such a rich blessing is so extensively 
conferred on men. 

7. Religion has a living power, ver. 6. 
It is not the letter, but the spirit. It is 



63 



II. CORINTHIANS. 



[A. D. 60. 



not made up of forms and ceremonies. 
It does not consist in cold, external rites, 
however regular they may be ; nor in 
formal prayer, or in stated seasons of 
devotion. All these will be dead and 
vain unless the heart is given to God, 
and to his service. If these are all, 
there is no religion. And if we have 
no better religion than that, we should 
at once abandon our hopes, and seek 
for that which does not kill, but which 
makes alive. 

8. The office of the ministers of the" 
gospel is glorious, and most honourable, 
ver. 7 — 9. It is far more honourable 
than was the office of Moses; and their 
work is far more glorious than was his. 
His consisted in giving the law on ta- 
bles of stone ; in the external splendour 
which attended its promulgation ; and 
in introducing a system which must be 
soon done away. His was a ministry 
" of death" and of " condemnation." 
Theirs is a ministration by which the 
Holy Spirit is communicated to men — 
through them as channels, or organs 
by which the saving grace of that Spirit 
is imparted ; it is a work by which men 
are made righteous, justified, and accept- 
ed ; it is a work whose effects are never to 
fade away, but which are to live amidst 
the splendours of heaven. 

9. The responsibility and solemnity 
of the work of the ministry. It was a 
solemn and responsible work for Moses 
to give the law amidst the thunders of 
Sinai to the children of Israel. It is 
much more solemn to be the medium 
by which the eternal truths of the gos- 
pel are made known to men. The one, 
imposing as it was, was designed to be 
temporary, and was soon to pass away. 
The other is to be eternal in its effects, 
and is to enter vitally and deeply into 
the eternal destiny of man. The one 
pertained to laws written on stone ; the 
other to influences that are deeply and 
forever to affect the heart. No work 
can be more solemn and responsible 
than that through which the Holy 
Spirit, with renewing and sanctifying 
power, is conveyed to man ; that which 
is connected with the justification of 
6inncrs ; and that which in its effects is 



to be permanent as the soul itself, and 
to endure as long as God shall exist. 

10. We see the folly of attempting 
to be justified by the law. ver. 7. 9. 
It is the ministration of death and of 
condemnation. It speaks only to con- 
demn. Law knows nothing of pardon. 
It is not given for that 'purpose ; and 
no perfect law can contain within itself 
provisions for pardon. Besides, no one 
has ever complied with all the demands 
of the law ; no one ever will. All 
have sinned. But if AXi the demands 
of the law. be not complied with, it 
speaks only to condemn. James ii. 10. 
If a man in other respects has been 
ever so good a citizen, and yet has com- 
mitted murder, he must die. So says 
the law. If a man has been ever so 
valiant, and fought ever so bravely, and 
yet is guilty of an act of treason, he 
must die. The question is not what he 
has been in other respects, or what else 
he may, or may not have done, but has 
he committed this offence 1 If he lias, 
the law knows no forgiveness ; and 
pronounces his condemnation. If par- 
doned, it must be by some other system 
than by the regular operation of law. 
So with the sinner against God. If the 
law is violated, it speaks only to con- 
demn. If he is pardoned, it can be 
only by the gospel of Jesus Christ. 

11. The danger of grieving the Holy 
Spirit, ver. 8. The gospel is the field 
of the operations of the Holy Spirit in 
our world. It is the ministration of 
the Spirit. It is the channel by which 
his influences descend on man. To 
reject that gospel is to reject Him, 
and to cut off the soul from all possi- 
bility of being brought under his sav- 
ing influence and power forever. He 
strives with men only in connexion 
with the gospel ; and all hope, there- 
fore, of being brought under his saving 
power, is in attending to that gospel, 
and embracing its provisions. The 
multitudes, therefore, who are rejecting 
or neglecting that gospel, are throwing 
themselves beyond his saving influences ; 
and placing themselves beyond the possi- 
bility of salvation. 

12. We see the guilt of neglecting 



A. D. 60.] 



CHAPTER III. 



69 



or rejecting the gospel. It is the scheme, 
and the only scheme for pardon, ver. 
8 — 10. It is a far more glorious mani- 
festation of the goodness of God than 
the law of Moses. It is the glorious 
and benevolent manifestation of God 
through the incarnation, the sufferings, 
and the death of his Son. It is the osix 
plan of pardoning mercy that has been, 
or that will be revealed. If men are 
not pardoned through that, they are not 
pardoned at all. If they are not saved 
by that, they must die forever. What 
guilt is there, therefore, in neglecting 
and despising it ! What folly is there 
in turning away from its provisions of 
mercy, and neglecting to secure an in- 
terest in what it provides ! 

13. The gospel is to spread around 
the world, and endure to the end of 
time. ver. 11. It is not like the insti- 
tutions of Moses, to endure for a limited 
period, and then to be done away. The 
cloud and tempest; the thunder and 
lightning on Mount Sinai which attend- 
ed the giving of the law, soon disap- 
peared. The unusual and unnatural 
splendour on the countenance of Moses 
soon vanished away. All the magnifi- 
cence of the Mosaic ritual also soon 
faded away. But not so the gospel. 
That abides. That is the last dispensa- 
tion ; the permanent economy ; that 
under which the affairs of the world are 
to be brought to an end. That is to 
pervade all lands ; to bless all people ; 
to survive all revolutions; to outlive all 
the magnificence of courts, and all the 
splendour of mighty dynasties, and is 
to endure till this world shall come to 
an end, and live in its glorious effects for- 
ever and ever. It is, therefore, to be 
the fixed principle on which all Chris- 
tians are to act, that the gospel is to be 
permanent, and is to spread over all 
lands, and yet fill all nations with joy. 
And if so, how fervent and unceasing 
should be their prayers and efforts to 
accomplish this great and glorious re- 
sult ! 

14. We learn from this chapter the 
duty of preaching in a plain, simple, in- 
telligible manner, ver. 12. Preaching 
should always be characterized indeed 



by good sense, and ministers should 
show that they are not fools, and their 
preaching should be such as to interest 
thinking men — for there is no folly or 
nonsense in the Bible. But their preach- 
ing should not be obscure, metaphysical, 
enigmatical, and abstruse. It should be 
so simple that the unlettered may learn 
the plan of salvation ; so plain that no 
one shall mistake it except by his own 
fault. The hopes of the gospel are so 
clear that there is no need of ambiguity 
or enigma ; no need of abstruse meta- 
physical reasoning in the pulpit. Nor 
should there be an attempt to appear 
wise or profound, by studying a dry, 
abstruse, and cold style and manner. 
The preacher should be open, plain, 
simple, sincere ; he should testify what 
he feels ; should be able to speak as 
himself animated by hope, and to tell 
of a world of glory to which he is him- 
self looking forward with unspeakable 

J oy ' 

15. It is the privilege of the Christian 

to look on the unvailed and unclouded 
glory of the gospel, ver. 12, 13. He 
does not look at it through types and 
shadows. He does not contemplate it 
when a vail of obscurity is drawn de- 
signedly over it. He sees it in its true 
beauty and splendour. The Messiah 
has come, ai\d he may contemplate 
openly and plainly his glory, and the 
grandeur of his work. The Jews look- 
ed upon it in the light of prophecy ,- to 
us it is history. They saw it only 
through obscure shadows, types, and 
figures; we see it in open day, may 
survey at leisure its full beauty, and 
contemplate in the fulness of its splen- 
dour the gospel of the blessed God. 
For this we cannot be too thankful ; 
nor can we be too anxious lest we un- 
dervalue our privileges, and abuse the 
mercies that we enjoy. 

16. In reading the Old Testament, 
we see the importance of suffering the 
reflected light of the New Testament to 
be thrown upon it, in order correctly to 
understand it. ver. 13, 14. It is our 
privilege to know what the institutions 
of Moses meant ; to see the end which 
he contemplated. And it is our privi- 



70 



IT. CORINTHIANS. 



[A. D. 60. 



lege to see what lliey referred to, and 
how they prefigured the Messiah, and 
his gospel. In reading the Old Testa- 
ment, therefore, there is no reason why 
we should not take with us the know- 
ledge which we have derived from the 
New, respecting the character, work, 
and doctrines of the Messiah ; and to 
suffer them to influence our understand- 
ing of the laws and institutions of 
Moses. Thus shall we treat the Bible 
as a ivhole, and allow one part to throw 
light on another — a privilege which we 
always concede to any book. There is 
no reason why Christians in reading 
the Old Testament should remain in 
the same darkness as the ancient, or the 
modern Jews. 

17. Thus read, the Old Testament 
will be to us of inestimable value, ver. 
14. It is of value not only as intro- 
ducing the gospel ; as furnishing pre- 
dictions whose fulfilment are full 
demonstration of the truth of religion ; 
as containing specimens of the sub- 
limest and purest poetry in the world ; 
but it is of value as embodying, though 
amidst many types and shadows and 
much obscurity, all the great doctrines 
of the true religion. Though to the 
Jews, and to the world, there is a vail 
cast over it; yet to the Christian there 
is a beauty and splendour on all its 
pages — for the coming of Christ has 
removed that vail, and the sense of those 
ancient writings is now fully seen. 
True piety will value the Old Testa- 
ment, and will find there, in the sweetest 
poetry in the world, the expression of 
feelings which the religion of the Mes- 
siah only can produce ; and pure and 
elevated thoughts which could have 
been originated by nothing but his an- 
ticipated coming. It is no mark of 
piety or of wisdom to disparage the 
Jewish Scriptures. But the higher the 
attainments in Christian feeling, the 
more will the writings of Moses and the 
prophets be loved. 

18. Men may have the Bible, and 
may read it long, and much, and yet 
not understand it. ver. 15. So it was, 
and is with the Jews. The Scriptures 
were attentively read by them, and yet 



they did not understand them. So it is 
still- There is a vail on their heart, 
and they are blinded. So it is often 
now with others. Men often read the 
Bible, and see little beauty in it. They 
read, and they do not understand it. 
The reason is, the heart is not right. 
There should be a correspondence of 
feeling between the heart and the Bible, 
or a congeniality of view in order to 
appreciate its value and its truth. No 
man can understand or appreciate 
Milton or Cowper who has not a taste 
like theirs. No man can understand 
and appreciate a poem or an essay on 
patriotism, who is not a lover of his 
country ; or on chastity, who is impure ; 
or on temperance, who is intemperate ; 
or on virtue in general, who is a stranger 
to virtue in every form. And so in 
reading the Bible. To appreciate and 
understand fully the writings of David, 
Isaiah, Paul, or John, we must have 
their feelings; our hearts must glow 
with their love to God and the Re- 
deemer; we must feel as they did the 
guilt and burden of sin ; and we must 
rejoice as they did in the hope of deli- 
verance, and in the prospect of heaven. 
Till men have these feelings, they are 
not to wonder that the Bible is to them 
a dead letter, or a sealed book, and that 
they do not understand it, or see any 
beauty in its pages. 

19. This chapter furnishes an argu- 
ment for the fidelity and truth of the 
statement of Paul. ver. 1 5. The argu- 
ment is, that his description is as ap- 
plicable to the Jews now as it was in 
his own time- — and that, therefore, it 
must have been drawn from nature. 
The same vail is on their hearts now as 
in his time ; there is the same blindness 
and darkness in regard to the true mean- 
ing of their Scriptures. The language 
of Paul will accurately express that 
blindness now; and his description 
therefore is not drawn from fancy, but 
from fact. It is true now in regard to 
that singular people, and it was true in 
his own time ; and the lapse of eighteen 
hundred years has only served to con firm 
the truth of his description in regard to 
the people of his own nation and time. 



A. D. 60.] 



CHAPTER IV. 



71 



CHAPTER IV. 
HHIIEREFORE, seeing we 
-*- have this ministry, as we 



20. That veil is to be removed only 
by their turning to God. ver. 16. It is 
only by true conversion that the mind 
can be brought to a full and clear un- 
derstanding of the Scriptures; and that 
event will yet take place in regard to 
the Jews. They shall yet be converted 
to the Messiah whom their fathers slew, 
and whom they have so long rejected ; 
and when that event shall occur, they 
shall see the beauty of their own Scrip- 
tures, and rejoice in the promises and 
glorious hopes which they hold out to 
the view. 

21. The duty of meditating much 
on the glory of the gospel, ver. 18. It 
is by that we are purified. It is by 
keeping it constantly before the mind ; 
dwelling on its splendour; thinking of 
its glorious truths, that we become 
transformed into the same image, and 
made like God. If the character is 
formed by the objects which we contem- 
plate, and with which we are familiar ; 
if we are insensibly moulded in our 
feelings and principles by that with 
which we constantly associate, then we 
should think much of the truths of the 
gospel. We should pray much — for 
thus we come in contact with God and 
his truth. We should read the Scrip- 
ture much. We should commune with 
the good and the pure. We should 
make our companions of those who 
most love the Lord Jesus, and most 
decidedly boar his image. We should 
think much of a pure heaven. Thus 
shall we be moulded, insensibly it may 
be, but certainly, into the image of a 
holy God and Saviour, and be prepared 
for a pure and holy heaven. 

CHAPTER IV. 
This chapter is intimately connected 
with the preceding, and is indeed mere- 
ly a statement of the consequences or 
results of the doctrine advanced there. 
In that chapter, Paul had stated the 
clearness and plainness of the gospel as 



have received a mercy, we faint 
not ; 

cl Co. 7.25. 



contrasted with the institutions of Moses, 
and particularly that the Christian mi- 
nistry was a ministration more glorious 
than that of Moses. It w r as more clear. 
It was a ministration of justification 
(ver. 9), and of the Spirit (ver. 8), and 
was a ministration where they were 
permitted to look upon the unvailed 
and unclouded glories of God. ver. 18. 
In this chapter he slates some of the 
consequences, or results of their being 
called to this ministry ; and the design 
is, to magnify the office of the ministry ; 
to show the sustaining power of the 
truths which they preached ; the interest 
which the Corinthian Christians and all 
other Christians had in the ministry, 
and thus to conciliate their favour ; and 
to show what there was to comfort them 
in the various trials to which as minis- 
ters they were exposed. Paul states 
therefore in this chapter, 

1. That these clear and elevated 
views of the gospel sustained him ; kept 
him from fainting ; preserved him from 
deceit and all improper acts ; made him 
open and honest ; since he had no ne- 
cessity for craft and guilt, but proclaim- 
ed a system of religion which could be 
commended to every man's conscience, 
and be seen to be true. ver. 1, 2. 

2. That if any persons were lost, it 
wa-: not the fault of the gospel, ver. 3, 
4. That was clear, open, plain, glorious, 
and might be understood ; and if they 
were lost, it was to be traced to the ma- 
lign influence of the god of this world, 
and not to the gospel. 

3. That the great purpose of Paul 
and his associates was to make known 
this clear and glorious truth of the 
gospel, and that, therefore, the apostles 
did not preach themselves, but Christ 
Jesus, the revealer and source of all this 
glory, ver. 5, 6. Their sole object was 
to show forth this pure and glorious' 
light of the gospel. 

4. That it was so arranged by God's 
appointment and providence that all 



1% 



II. CORINTHIANS. 



[A. D. 60. 



the glory of the results of the ministry 
should be his. ver. 7 — 11. He had ta- 
ken especial care that they should have 
no cause of self-exultation or glorying 
in preaching the gospel ; and had taken 
effectual means that they should be 
humbled, and not lifted up with pride 
from the fact that they were commis- 
sioned to make known such glorious 
truths, and had a ministry more ho- 
nourable than that of Moses. He had, 
therefore, committed the treasure to 
earthen vessels ; to frail, weak, dying 
men, and to men in humble life (ver. 
7) , and he had called them to submit to 
constant trials of persecution, poverty, 
peril, and want, in order that they 
might be humbled, and that God might 
manifestly have all the glory, ver. 8 
—11. 

5. All this was for the sake of the 
church, a. fact which was adapted. to 
conciliate the favour of Christians, and 
excite their sympathy in the sufferings 
of the apostles, and to lead them to 
honour the ministry in a proper man- 
ner, ver. 12 — 15. It was not for their 
own welfare, happiness, honour, or 
emolument that they endured these 
trials in the ministry ; it was that the 
church might be benefited, and thus 
abundant praise redound to God. 

6. These considerations sustained 
them in their trials, ver. 16 — 18. They 
had, comfort in all their afflictions. 
They felt that they were doing and 
suffering these things for the salvation 
of souls, and the glory of God (ver. 16) ; 
they had inward strength given them 
every day, though the outward man 
perished (ver. 16) ; they knew that the 
result of this would be an eternal 
weight of glory (ver. 17) ; and they 
were enabled to look to another and a 
better world ; to keep the eye on heaven, 
and to contemplate by faith the things 
which were unseen and eternal, ver. 18. 
These things supported them ; and thus 
upheld, they went cheerfully to their 
great work, and met with calmness and 
joy all the trials which it involved. 

1. Therefore (&ta towo). On ac- 
count of this. That is, because the light 
of the gospel is so clear ; because it re- 



veals so glorious truths, and all obscurity 
is taken away, and we are permitted to 
behold as in a mirror the glory of the 
Lord. ch. hi. 18. Since the glories of 
the gospel dispensation are so great, 
and its effects on the heart are so trans- 
forming and purifying. The object is, 
to show the effect of being intrusted 
with such a ministry, on the character 
of his preaching, f Seeing we have 
this ministry. The gospel ministry, so 
much more glorious than that of Moses 
(ch. iii. 6) ; which is the ministry by 
which the Holy Spirit acts on the hearts 
of men (ch. iii. 8) ; which is the mi- 
nistry of that system by which men are 
justified (ch. iii. 9) ; and which is the 
ministry of a system so pure and un- 
clouded, ch. iii. 9 — 11. 18. *| As we 
have received mercy. Tindal renders 
this, " even as mercy is sure in us." 
The idea is, that it was by the mere 
mercy and favour of God. that he had 
been intrusted with the ministry, and 
the object of Paul is doubtless to prevent 
the appearance of arrogance and self- 
confidence by stating that it was to be 
traced entirely to God that he was put 
into the ministry. He doubtless had his 
eye on the fact that he had been a per- 
secutor and blasphemer; and that it 
was by the mere f ivour of God that he 
had been converted and intrusted with 
the ministry. 1 Tim. i. 13. Nothing 
will more effectually humble a minister, 
and prevent his assuming any arrogant 
and self-confident airs, than to look 
over his past life ; especially if his life 
was one of blasphemy, vice, or infidelity ; 
and to remember that it is by the mere 
mercy of God that he is intrusted with 
the high office of an ambassador of 
Jesus Christ. Paul never forgot to 
trace his hope, his appointment to the 
ministerial office, and his success, to the 
mere grace of God. t We faint not. 
This is one of the effects of being in- 
trusted with such a ministry. The 
word here used {iKMtKovpw) means, pro- 
perly, to turn out a coward ; to lose 
one's courage ; then to be faint-hearted, 
to faint, to despond, in view of trial, 
difficulty, &e. — Robinson. Here it 
means, that by the mercy of God, he 



A. D. CO.] 



CHAPTER IV. 



73 



2 But have renounced the hid- 1 walking in craftiness, nor hand- 
den things of 1 dishonesty, not ling the word of God deceitfully," 



shame. 



was not disheartened by the difficulties 
which he met ; his faith and zeal did 
not flag; he was enabled to be faithful, 
and laborious, and his courage always 
kept up, and his mind was filled with 
cheerfulness. See Note on ch. ii. 14. 
He was deterred by no difficulties ; em- 
barrassed by no opposition ; driven from 
his purpose by no persecution; and 
his strength did not fail under any trials. 
The consciousness of being intrusted 
with such a ministry animated him ; 
and the mercy and grace of God sus- 
tained him. 

2. But have renounced (a7ru7rd/ui&u., 
from o.7ro and unci). The word means 
properly to speak out or off; to refuse 
or deny ; to interdict or forbid. Here it 
means, to renounce, or disown ; to 
spurn, or scorn with aversion. It oc- 
curs nowhere else in the New Testa- 
ment ; and the sense here is, that the 
apostles had such a view of the truth of 
religion, and the glory of the Christian 
scheme (ch. iii. 13 — 18), as to lead 
them to discard every thing that was 
disguised, and artful, and crafty ; every 
thing like deceit and fraud. The reli- 
gions of the heathen were made up 
mainly of trick, and were supported by 
deception practised on the ignorant, and 
on the mass of men. Paul says, that 
he and his fellow-labourers had such 
views of the truth, and glory, and holi- 
ness of the Christian scheme, as to lead 
them solemnly to abjure and abhor 
all such dishonest tricks and devices. 
Truth never needs such arts; and no 
cause will long succeed by mere trick 
and cunning. \ The hidden things of 
dishonesty. Marg. shame. The Greek 
word most commonly means shame, or 
disgrace. The hidden things of shame 
here mean disgraceful conduct; clan- 
destine and secret arts, which were in 
themselves shameful and disgraceful. 
They denote all underhanded dealings; 
all dishonest artifices and plans, such as 
were common among the heathen, and 
7 



c. 2. 17. 



such probably as the false teachers 
adopted in the propagation of their 
opinions at Corinth. The expression 
here does not imply that the apostles 
ever had any thing to do with such 
arts; but that they solemnly abjured 
and abhorred them. Religion is open, 
plain, straight-forward. It has no alli- 
ance with cunning, and trick, and arti- 
fice. It should be defended openly ; 
stated clearly ; and urged with steady 
argument. It is a work of light, and 
not of darkness. *[f Not walking in 
craftiness. Not acting craftily; not 
behaving in a crafty manner. The 
word here used (jravzugyii., from era'/, all, 
t^yev, work, i. e. doing every thing, or 
capable of doing any thing) denotes 
shrewdness, cunning, and craft. This 
was common; and this was probably 
practised by the false teachers in 
Corinth. With this Paul says he had 
nothing to do. He did not adopt a 
course of carnal wisdom and policy 
(Note, ch. i. 12) ; he did not attempt to 
impose upon them, or to deceive them; 
or to make his way by subtle and de- 
ceitful arts. True religion can never be 
advanced by trick and craftiness. If Nor 
handling the word of God deceitfully 
(JitevvTi;). Not falsifying; or deceit- 
fully corrupting or disguising the truth 
of God. The phrase seems to be sy- 
nonymous with that used in ch. ii. 17, 
and rendered " corrupt the word of 
God." See Note on that verse. It 
properly means to falsify, adulterate, 
corrupt, by Jewish traditions, &c. 
(Robinson, Bloomfield, Doddridge, &c); 
or it may mean, as in our translation, to 
handle in a deceitful manner; to make 
use of trick and art in propagating and 
defending it. Tindal renders it, " nei- 
ther corrupt we the word of God." ^But 
by manifestation of the truth. By 
making the truth manifest ; i. e. by a 
simple exhibition of the truth. By 
stating it just as it is, in an undisguised 
and open manner. Not by adulterating 



74 



II. CORINTHIANS. 



[A. D. 60. 



but by manifestation of the truth commending ourselves to every 



it with foreign mixtures ; not by min- 
gling it with philosophy, or traditions; 
not by blunting its edge, or concealing 
any thing, or explaining it away ; but 
by an open, plain, straight-forward ex- 
hibition of it as it is in Jesus. Preach- 
ing should consist in a simple exhibition 
of the truth. There is no deceit in the 
gospel itself; and there should be none 
in the manner of exhibiting it. It 
should consist of a simple statement of 
things as they are. The whole design 
of preaching is, to make known the 
truth. And this is done in an effectual 
manner only when it is simple, open, 
undisguised, without craft, and without 
deceit, f Commending ourselves to 
every man's conscience. That is, so 
speaking the truth that every man's 
conscience shall approve it as true ; 
every man shall see it to be true, and 
to be in accordance with what he 
knows to be right. Conscience is that 
faculty of the mind which distinguishes 
between right and wrong, and which 
prompts us to choose the former and 
avoid the latter. John viii. 9. Note 
Rom. ii. 15. 1 Cor. x. 25.. 27—29. 
2 Cor. i. 12. It is implied here, (1.) 
That a course of life, and a manner of 
preaching that shall be free from dis-. 
honesty, and art, and trick, will be such 
as the consciences of men will ap- 
prove. Paul sought such a course of 
life as should accord with their sense of 
right, and thus serve to commend the 
gospel to them. (2.) That the gospel 
may be so preached as to be seen by 
men to be true ; so as to be approved 
as right ; and so that every man's con- 
science shall bear testimony to its truth. 
Men do not love it, but they may see 
that it is true ,■ they may hate it, but 
they may see that the truth which con- 
demns their practices is from heaven. 
This is an exceedingly important prin- 
ciple in regard to preaching, and vastly 
momentous in its bearing on the views 
which ministers should have of their 
own work. The gospel is reasonable. 
It may be seen to be true by every man 
o whom it is preached. And it should 



be the aim of every preacher so to 
preach it, as to enlist the consciences of 
his hearers in his favour. And it is a 
very material fact that when so preach- 
ed the conscience and reason of every 
man is in its favour, and they know 
that it is true even when it pronounces 
their own condemnation, and denounces 
their own sins. This passage proves, 
therefore, the following things. (1.) 
That the gospel may be so preached as 
to be seen to be true by all men. Men 
are capable of seeing the truth, and 
even when they do not love it, they 
can perceive that it has demonstration 
that it is from God. It is a system so 
reasonable ; so well established by evi- 
dence ; so fortified by miracles, and the 
fulfilment of prophecies ; so pure in its 
nature ; so well- adapted to man ; so 
fitted to his condition, and so well de- 
signed to make him better; and so 
happy in its influence on society, that 
men may be led to see that it is true. 
And this I take to be the case with 
almost all those who habitually attend 
on the preaching of the gospel. Infidels 
do not often visit the sanctuary ; and 
when they are in the habit of doing it, 
it is a fact that they gradually come to 
the conviction that the Christian reli- 
gion is true. It is rare to find professed 
infidels in our places of worship ; and 
the great mass of those who attend on 
the preaching of the gospel may be set 
down as speculative believers in the 
truth of Christianity. (2.) The con- 
sciences of men are on the side of truth, 
and the gospel may be so preached as to 
enlist their consciences in its favour. 
Conscience prompts to do right, and 
condemns us if we do wrong. It can 
never be made to approve of wrong, 
never to give a man peace if he does 
that which he knows to be evil. By no 
art or device ; by no system of laws, or 
bad government ; by no training or dis- 
cipline, can it be made the advocate of 
sin. In all lands, at all times, and in 
all circumstances, it prompts a man to 
do what is right, and condemns him if 
Jie does wrong. It may be silenced for 



A.D. 60.] 



CHAPTER IV. 



75 



man's conscience in the sight of 
God. 



a time ; it may be " seared as with a hot 
iron" and for a time be insensible, but 
if it speak at all, it speaks to prompt a 
man to do what he believes to be right, 
and condemns him if he does that which 
is wrong. The consciences of men are 
on the side of the gospel ; and it is only 
their hearts which are opposed to it. 
Their consciences are in favour of the 
gospel in the following, among other 
respects, (a) They approve of it as a 
just, pure, hoiy, and reasonable system ; 
as in accordance with what they feel to 
be right ; as recommending that which 
ought to be done, and forbidding that 
which ought not to be done. (6) In 
its special requirements on themselves. 
Their consciences tell them that they 
ought to love God with all the heart; 
to repent of their sins ; to trust in that 
Saviour who died for them ; and to lead 
a life of prayer and of devotedness to 
the service of God ; that they ought to 
be sincere and humble Christians, and 
prepare to meet God in peace, (c) 
Their consciences approve the truth 
that condemns them. No matter how 
strict it may seem to be ; no matter how 
loud its denunciation against their sins; 
no matter how much the gospel may 
condemn their pride, avarice, sensuality, 
levity, dishonesty, fraud, intemperance, 
profaneness, blasphemy, or their neglect 
of their soul, yet their consciences ap- 
prove of it as right, and proclaim 
that these things ought to be con- 
demned, and ought to be abandoned. 
The heart may love them, but the con- 
science cannot be made to approve them. 
And the minister of the gospel may 
always approach his people, or an indi- 
vidual man, with the assurance that 
however much they may love the ways 
of sin, yet that he has their consciences 
in his favour, and that in urging the 
claims of God on them, their consciences 
will always coincide with his appeals. 
(3.) The toay in which a minister is to 
commend himself to the consciences of 
men, is that which was pursued by 



3 But if our gospel be hid, it 
is hid to them a that are lost : 

a 2 Th. 2. 10. 



Paul. He must (a) Have a clear and 
unwavering conviction of the truth him- 
self. On this subject he should have no 
doubt. He should be able to look on 
it as on a burnished mirror (Note, ch. iii. 
18); and to see its glory as with open 
face, (b) It should be by the simple 
statement of the truth of the gospel. 
Not by preaching philosophy, or meta- 
physics, or the traditions of man, or the 
sentiments of theologians, but the sim- 
ple truths of the gospel of Jesus Christ. 
Men may be made to see that these are 
truths, and God will take care that the 
reason and consciences of men shall 
be in their favour, (c) By the absence 
of all trick and cunning, and disguised 
and subtle arts. The gospel has nothing 
of these in itself, and it will never ap- 
prove of them, nor will God bless them. 
A minister of Jesus should be frank, 
open, undisguised, and candid. He 
should make a sober and elevated ap- 
peal to the reason and conscience of 
man. The gospel is not " a cunningly 
devised fable ;" it has no trick in itself, 
and the ministers of religion should 
solemnly abjure all the hidden things of 
dishonesty, ^ In the sight of God. As 
in the immediate presence of God. We 
act as if we felt that his eye was upon 
us; and this consideration serves to 
keep us from the hidden things of dis- 
honesty, and from improper arts in 
spreading the true religion. See Note 
on ch. ii. 17. 

3. But if our gospel be hid. Paul 
here calls it his gospel, because it was 
that which he preached, or the message 
which he bore. See Note, Rom. xvi. 
25. The sense here is, 'if the gospel 
which I preach is not understood ; if its 
meaning is obscure or hidden ; if its 
glory is not seen.' It is implied here, 
that to many the beauty and glory of 
the gospel was not perceived. This 
was undeniable, notwithstanding the 
plainness and fulness with which its 
truths were made known. The object 
of Paul here is, to state that this fact 



76 



II. CORINTHIANS. 



[A. D. 60, 



4 In whom the god a of this world hath blinded the minds of 

a Jno. 12. 31. 40. 



was not to be traced to any want of 
clearness in the gospel itself, but to other 
causes, and thus probably to meet an 
objection which might be made to his 
argument about the clearness and ful- 
ness of the revelation in the gospel. In 
the language which Paul uses here, 
there is undoubted allusion to what he 
had said respecting Moses, who put a 
vail on his face. ch. iii. 13. He had 
hid, or concealed his face, as emblematic 
of the nature of his institutions (Note, 
ch. iii. 14.); and here Paul says that 
it was not to be denied that the gospel 
was vailed also to some. But it was 
not from the nature of the gospel. It 
was not because God had purposely con- 
cealed its meaning. It was not from 
any want of clearness in itself. It was 
to be traced to other causes. ^ It is 
hid to them that are lost. On the mean- 
ing of the word here rendered "lost," 
see Note, ch. ii. 15, there rendeied 
"perish." It is hid among them who 
are about to perish; who are perishing 
(«•/ rol? 6.7ro\\vjuivwy, those who deserve 
to perish. It is concealed only among 
that class who may be designated as the 
perishing, or as the lost. Grotius explains 
this, " those who deserve to perish, who 
foster their vices, and will not see the 
truth which condemns those vices." And 
he adds, that this might very well be, 
for, "however conspicuous the gospel 
was ill itself, yet like the sun it would 
not be visible to the blind." The cause 
was not in the gospel, but in themselves. 
This verse teaches, therefore, (1.) That 
the beauty of the gospel may be hidden 
from many of the human family. This 
is a matter of simple fact. There are 
thousands and millions to whom it is 
preached who see no beauty in it, 
and who regard it as foolishness. (2.) 
That there is a class of men who may 
be called, even now, the lust. They are 
lost to virtue, to piety, to happiness, to 
hope. They deserve to perish ; and 
they are hastening to merited ruin. This 
class in the time of Paul was large ; and 
it is large now. It is composed of those 



to whom the gospel is hidden, or to 
whom it appears to be vailed, and who 
see no beauty in it. It is made up in- 
deed of all the profane, polluted, and 
vile; but their characteristic feature is, 
that the gospel is hidden from them, 
and that they see no beauty and glory 
in it. (3.) This is not the fault of the 
gospel. It is not the fault of the sun 
when men shut their eyes and will not 
see it. It is not the fault of a running 
stream, or a bubbling fountain, if men 
will not drink of it, but rather choose 
to die of thirst. The gospel does not 
obscure and conceal its own glory any 
more than the sun does. It is in itself 
a clear and full revelation of God and 
his grace ; and that glory is adapted to 
shed light upon the benighted minds of 
men. 

4. In whom. In respect to whom ; 
among whom ; or in whose hearts. The 
design of this verse is to account for the 
fact that the glory of the gospel was not 
seen by them. It is to be traced entirely 
to the agency of him whom Paul here 
calls " the god of this world." "fl The 
god of this world. There can be no 
doubt that Satan is here designated by 
this appellation; though some of the 
fathers supposed that it means the true 
God, and Clarke inclines to this opinion. 
In John xii. 31, he is called "the 
prince of this world." In Eph. ii. 2, 
he is called " the prince of the power 
of the air." And in Eph. vi. 12, the 
same bad influence is referred to under 
the names of " principalities, and 
powers," " the rulers of the darkness of 
this world," and " spiritual wickedness 
in high places." The name " god" is 
here given to him, not because he has 
any divine attributes, but because he 
actually has the homage of the men of 
this world as their god, as the being 
who is really worshipped, or who has 
the affections of their hearts in the same 
way as it is given to idols. By " this 
world" is meant the wicked world ; or 
the mass of men. He has dominion 
over the world. They obey his will ; 



A. D. 60.] 



CHAPTER IV. 



77 



them which believe not, lest the 
light of the glorious gospel of 



they execute his plans ; they further his 
purposes, and they are his obedient 
subjects. He had subdued the world 
to himself, and was really adored in the 
place of the true God. See Note on 1 
Cor. x. 20. " They sacrificed to devils 
and not to God." Here it is meant by 
the declaration that Satan is the god of 
this world, (1.) That the world at large 
was under his control and direction. 
He secured the apostasy of man, and 
early brought him to follow his plans; 
and he has maintained his sceptre and 
dominion since. No more abject sub- 
mission could be desired by him than 
has been rendered by the mass of men. 
(2.) The idolatrous world particularly 
is under his control, and subject to 
him. 1 Cor. x. 20. He is worshipped 
there ; and the religious rites and cere- 
monies of the heathen are in general 
just such as a mighty being who hated 
human happiness, and who sought pol- 
lution, obscenity, wretchedness, and 
blood would appoint; and over all the 
heathen world his power is absolute. 
In the time of Paul all the world, except 
the Jews and Christians, was sunk in 
heathen degradation. (3.) He rules in 
the hearts and lives of all wicked men — 
and the world is full of wicked men. 
They obey him, and submit to his will in 
executing fraud, and rapine, and piracy, 
and murder, and adultery, and lewdness ; 
in wars and fightings; in their amuse- 
ments and pastimes ; in dishonesty and 
falsehood. The dominion of Satan 
over this world has been, and is still 
almost universal and absolute ; nor has 
the lapse of eighteen hundred years 
rendered the appellation improper as 
descriptive of his influence, that he is 
the god of this world. The world pur- 
sues his plans ; yields to his tempta- 
tions ; neglects, or rejects the reign of 
God as he pleases ; and submits to his 
sceptre, and is still full of abomination, 
cruelty, and pollution, as he desires it to 
be. 1 Hath blinded the minds of them 
7* 



Christ, who is the image ° of 
God,, should shine unto them. 

a Jno. 1. 14,18. 

which believe not. Of all who discern 
no beauty in the gospel, and who reject 
it. It is implied here, (1.) That the 
minds of unbelievers are blinded ; that 
they perceive no beauty in the gospel. 
This is often affirmed of those who 
reject the gospel, and who live in sin. 
See Note on ch. ii. 13. Matt, xxiii. 
16, 17. 26. Luke iv. 18. John ix. 
39 ; xii. 40. Rom. xi. 7. The sense 
is, that they did not see the spiritual 
beauty and glory of the plan of redemp- 
tion. They act in reference to that as 
they would in reference to this world, 
if a bandage were over their eyes, and 
they saw not the light of the sun, the 
beauty of the landscape, the path in 
which they should go, or the counte- 
nance of a friend. All is dark, and ob- 
scure, and destitute of beauty to them, 
however much beauty may be seen in 
all these objects by others. (2.) That 
this is done by the agency of Satan ; and 
that his dominion is secured by keeping 
the world in darkness. The affirmation 
is direct and positive, that it is by his 
agency that it is done. Some of the 
modes in which it is done are the fol- 
lowing, (a) By a direct influence on 
the minds of men'. I do not know why 
it is absurd to suppose that one intellect 
may, in some way unknown to us, have 
access to another, and have power to 
influence it ; nor can it be proved that 
Satan may not have power to pervert 
the understanding ; to derange its 
powers ; to distract, its attention ; and to 
give in view of the mind a wholly de- 
lusive relative importance to objects. In 
the time of the Saviour it cannot be 
doubted that in the numerous cases of 
demoniacal possessions, Satan directly 
affected the minds of men ; nor is there 
any reason to think that he has ceased 
to delude and destroy them. (//) By 
the false philosophy which has pre- 
vailed — a large part of which seems to 
have been contrived as if on purpose 
to deceive the world, and destroy the 



78 



II. CORINTHIANS. 



[A. D. 60. 



peace and happiness of men. (c) By 
the systems of superstition and idolatry. 
All these seem to be under the control 
of one master mind. They are so well 
conceived and adapted to prostrate the 
moral powers ; to fetter the intellect; to 
pervert the will ; to make men debased, 
sunken, polluted, and degraded; and they 
so uniformly accomplish this effect, that 
they have all the marks of being under 
the control of one mighty mind, and of 
having been devised to accomplish his 
purposes over men. (d) By producing 
in the minds of men a wholly dispro- 
portionate view of the value of objects. 
A very small object held before the eye 
will shut out the light of the sun. A 
piece of money of the smallest value 
laid on the eye will make every thing 
appear dark, and prevent all the glory 
of midday from reaching the seat of 
vision. And so it is with the things of 
this world. They are placed directly 
before us, and are placed directly be- 
tween us and the glory of the gospel. 
And the trifles of wealth and of fashion ; 
the objects of pleasure and ambition, are 
made to assume an importance in view 
of the mind which wholly excludes the 
glory of the gospel, and shuts out all 
the realities of the eternal world. And 
he does it (e) By the blinding influence 
of passion and vice. Before a vicious 
mind all is dark and obscure. There 
is no beauty in truth, in chastity, or 
honesty, or in the fear and love of God. 
Vice always renders the mind blind, and 
the heart hard, and shrouds every thing 
in the moral world in midnight. And 
in order to blind the minds of men to 
the glory of the gospel, Satan has only 
to place splendid schemes of speculation 
before men ; to tempt them to climb the 
steeps of ambition ; to entice them to 
scenes of gayety ; to secure the erection 
of theatres, and gambling houses, and 
houses of infamy and pollution ; to fill 
the cities and towns of a land with 
taverns and dram-shops; and to give 
opportunity everywhere for the full 
play and unrestrained indulgence of 
passion; and the glory of the gospel 
v/ill be as effectually unseen as the 
glory of the sun is in the darkest night. 



f Lest the light, &c. This passage 
states the design for which Satan blinds 
the minds of men. It is because he 
hates the gospel, and wishes to prevent 
its influence and spread in the world. 
Satan has always hated and opposed it, 
and all his arts have been employed to 
arrest its diffusion on earth. The word 
light here means excellence, beauty, 
or splendour. Light is the emblem of 
knowledge, purity, or innocence; and 
is here and elsewhere applied to the 
gospel, because it removes the errors, 
and sins, and wretchedness of men, as 
the light of the sun scatters the shades 
of night. This purpose of preventing 
the light of the gospel shining on men, 
Satan will endeavour to accomplish by 
all the means in his power. It is his 
grand object in this world, because it is 
by the gospel only that man can be 
saved ; by that that God is glorified on 
earth more than by any thing else ; and 
because, therefore, if he can prevent 
sinners from embracing that, he will 
secure their destruction, and most ef- 
fectually show his hatred of God. And 
it is to Satan a matter of little impor- 
tance what men may be, or are, pro- 
vided they are not Christians. They 
may be amiable, moral, accomplished, 
rich, honoured, esteemed by the world, 
because in the possession of all these 
he may be equally sure of their ruin, and 
because, also, these things may contri- 
bute somewhat to turn away their 
minds from the gospel. Satan, there- 
fore, will not oppose plans of gain or 
ambition ; he will not oppose purposes 
of fashion and amusement ; he may not 
oppose schemes by which we desire to 
rise in the world ; he will not oppose 
the theatre, the ball-room, the dance, 
or the song ; he will not oppose 
thoughtless mirth ; but the moment the 
gospel begins to shine on the benighted 
mind, that moment he will make resist- 
ance, and then all his power will be 
concentrated, t The glorious gospel. 
Gr. ' The gospel of the glory of Christ,' 
a Hebraism for the glorious gospel. 
Mr. Locke renders it, " the glorious 
brightness of the light of the gospel of 
Christ," and supposes it means the 



A. D. 60.] 



CHAPTER IV. 



79 



5 For we preach not our- 
selves, but Christ Jesus the 



Lord ; and ourselves your ser- 
vants for Jesus' sake. 



brightness, or clearness, of the doctrine 
wherein Christ is manifested in the 
gospel. — It is all light, and splendour, 
and beauty, compared with the dark 
systems of philosophy and heathenism. 
It is glorious, for it is full of splendour ; 
makes known the glorious God; dis- 
closes a glorious plan of salvation ; and 
conducts ignorant, weak, and degraded 
man to a world of light. No two words 
in our language are so full of rich and 
precious meaning, as the phrase " glo- 
rious gospel." ^ Who is the image 
of God. Christ is called the image of 
God, (1.) In respect to his divine nature, 
his exact resemblance to God in his 
divine attributes and perfections. See 
Col. i. 15, and Heb. i. 3 ; and, (2.) In 
his moral attributes as Mediator, as 
showing forth the glory of the Father 
to men. He resembles God, and in him 
we see the divine glory and perfections 
embodied, and shine forth. It is from 
his resemblance to God in all respects 
that he is called his image ; and it is 
through him that the divine perfections 
are made known to men. — It is an ob- 
ject of especial dislike and hatred to 
Satan that the glory of Christ, who is 
the image of God, should shine on men, 
and fill their hearts. Satan hates that 
image ; he hates that men should be- 
come like God ; and he hates all that 
has a resemblance to the great and glo- 
rious Jehovah. 

5. For we preach not ourselves. The 
connexion here is not very apparent, 
and the design of this verse has been 
variously understood. The connexion 
seems to me to be this. Paul gives here 
a reason for what he had said in the 
previous parts of the epistle respecting 
his conduct in the ministry. He had 
said that his course had been open, and 
pure, and free from all dishonest arts 
and tricks, and that he had not cor- 
rupted the word of God, or resorted to 
any art i lice to accomplish his designs. 
Ch. ii. 17; iv. 1, 2. The reason of this 
he here says is, that ho had not preach- 



ed himself, or sought to advance his 
own interest. He regarded himself as 
sent to make known a Saviour ; himself 
as bound by all means to promote his 
cause, and to imitate him. Other men 
— the false teachers, and the cunning 
priests of the heathen religion — sought 
to advance their own interest, and to per- 
petuate a system of delusion that would 
be profitable to themselves ; and they 
therefore resorted to all arts, and stra- 
tagems, and cunning devices to per- 
petuate their authority, and extend their 
influence. But the fact that Paul and 
his associates went forth to make known 
the Lord Jesus, was a reason why they 
avoided all such dishonest arts and 
artifices. ' We are merely the ambas- 
sadors of another. We are not princi- 
pals in this business, and do not de- 
spatch it as a business of our own, but we 
transact it as the agents for another, i. e. 
for the Lord Jesus, and we feel ourselves 
bound, therefore, to do it as he would 
have done it himself; and as he was 
free from all trick, and dishonest art, we 
feel bound to be also.' This seems to 
me to be the design of this passage. 
Ministers may be said to preach them- 
selves in the following ways. (1.) 
When their preaching has a primary 
reference to their own interest ; and 
when they engage in it to advance their 
reputation, or to secure in some way 
their own advantage. When they aim 
at exalting their authority, extending 
their influence, or in any way promot- 
ing their own welfare. (2.) When 
they proclaim their own opinions and 
not the gospel of Christ; when they de- 
rive their doctrines from tbeir own 
reasonings, and not from the Bible. 
(3.) When they put themselves for- 
ward ; speak much of themselves ; refer 
often to themselves; are vain of their 
powers of reasoning, of their eloquence, 
and of their learning, and seek to make 
tbese known rather than the simple 
truth of tbe gospel. In one word, when 
self is primary, and the gospel ia se- 



80 



II. CORINTHIANS. 



[A. D. 60. 



condary ; when they prostitute the minis- 
try to gain popularity ; to live a life of 
ease ; to be respected ; to obtain a liveli- 
hood ; to gain influence ; to rule over a 
people ; and to make the preaching of 
the gospel merely an occasion of advanc- 
ing themselves in the world. — Such a 
plan, it is implied here, would lead to 
dishonest arts and devices, and to trick 
and stratagem to accomplish the end in 
view. And it is implied here, also, that 
to avoid all such tricks and arts the true 
way is not to preach ourselves, but Jesus 
Christ. % But Christ Jesus the Lord. 
This Paul states to be the only purpose 
of the ministry. It is so far the sole 
design of the ministry that had it not 
been to make known the Lord Jesus, it 
would never have been established ; and 
whatever other objects are secured by its 
appointment, and whatever other truths 
are to be illustrated and enforced by the 
ministry, yet, if this is not the primary 
subject, and if every other object is not 
made subservient to this, the design of 
the ministry is not secured. The word 
" Christ" properly means the anointed, 
i. e. the Messiah, the anointed of God for 
this great office (see Note, Matt. i. 1) ; 
but it is used in the New Testament as 
a proper name, the name that was ap- 
propriate to Jesus. Still it may be used 
with a reference to the fact of the Mes- 
siahship, and not merely as a proper 
name, and in this place it may mean 
that they preached Jesus as the Messiah, 
or the Christ, and defended his claims 
to that high appointment. The word 
"Lord" also is used to designate him 
(Mark xi. 3. John xx. 25) ; and when 
it stands by itself in the New Testa- 
ment, it denotes the Lord Jesus (Note, 
Acts i. 24) ; but it properly denotes one 
who has rule or authority, or proprietor- 
ship ; and it is used here not merely as 
a part of the appropriate title of the Sa- 
viour, but with reference to the fact 
that he had the supreme headship, or 
lordship over the church and the world. 
This important passage, thei-efore, 
means, that they made it their sole busi- 
ness to make known Jesus the Messiah, 
or the Christ, as the supreme head and 
Lord of people ; i, c. to set forth the 



Messiahship and the lordship of Jesus 
of Nazareth, appointed to these high 
offices by God. To do this, or to preach 
Jesus Christ the Lord, implies the fol- 
lowing things. (1.) To prove that he 
is the Messiah so often predicted in the 
Old Testament, and so long expected 
by the Jewish people. To do this was 
a very vital part of the work of the 
ministry in the time of the apostles, and 
was essential to their success in all their 
attempts to convert the Jews ; and to do 
this will be no less important in all 
attempts to bring the Jews now or 
in future times to the knowledge of the 
truth. No man can be successful 
among them who is not able to prove 
that Jesus is the Messiah. — It is not 
indeed so vital and leading a point 
now in reference to those to whom the 
ministers of the gospel usually preach ; 
and it is probable that the importance 
of this argument is by many overlooked, 
and that it is not urged as it should be 
by those who " preach Christ Jesus the 
Lord." It involves the whole argu- 
ment for the truth of Christianity. It 
leads to all the demonstrations that this 
religion is from God ; and the establish- 
ment of the proposition that Jesus is the 
Messiah, is one of the most direct and 
certain ways of proving that his religion 
is from heaven. For (a) It contains 
the argument from the fulfilment of the 
prophecies — one of the main evidences 
of the truth of revelation ; and (b) It 
involves an examination of all the evi- 
dences that Jesus gave that he was the 
Messiah sent from God, and of course 
an examination of all the miracles that 
he wrought in attestation of his divine 
mission. The first object of a preacher, 
therefore, is to demonstrate that Jesus is 
sent from God in accordance with the 
predictions of the prophets. (2.) To 
proclaim the truths that he taught. To 
make known his sentiments, and his 
doctrines, and not our own. This in- 
cludes, of course, all that he taught 
respecting God, and respecting man; 
all that he taught respecting his own 
nature, and the design of his coming ; 
all that he taught respecting the charac- 
ter of the human heart, and about hu- 



A.D. 60.] 



CHAPTER IV 



81 



man obligation and duty ; all that he 
taught respecting death, the judgment, 
and eternity — respecting an eternal 
heaven, and an eternal hell. To ex- 
plain, enforce, and vindicate his doc- 
trines, is one great design of the minis- 
try ; and were there nothing else, this 
would be a field sufficiently ample to 
employ the life ; sufficiently glorious to 
employ the best talents of man. The 
minister of the gospel is to teach the 
sentiments and doctrines of Jesus Christ, 
in contradistinction from all his own 
sentiments, and from all the doctrines 
of mere philosophy. He is not to teach 
science, or mere morals, but he is to 
proclaim and defend the doctrines of the 
Redeemer. (3.) He is to make known 
the facts of the Saviour's life. He is to 
show how he lived — to hold up his ex- 
ample in all the trying circumstances in 
which he was placed. For he came to 
show by his life what the law required ; 
and to show how men should live. 
And it is the office of the Christian 
ministry, or a part of their work in 
preaching " Christ Jesus the Lord," to 
show how he lived, and to set forth his 
self-denial, his meekness, his purity, his 
blameless life, his spirit of prayer, his 
submission to the divine will, his pa- 
tience in suffering, his forgiveness of 
his enemies, his tenderness to the af- 
flicted, the weak, and the tempted ; 
and the manner of his death. Were 
this all, it would be enough to employ 
the whole of a minister's life, and to 
command the best talents of the world. 
For he was the only perfectly pure mo- 
del ; and his example is to be followed 
by all his people, and his example is 
designed to exert a deep and wide in- 
fluence on the world. Piety flourishes 
just in proportion as the pure example 
of Jesus Christ is kept before a people ; 
and the world is made happier and 
better just as that example is kept con- 
stantly in view. To the gay and the 
thoughtless, the ministers of the gospel 
are to show how serious and calm was 
the Redeemer; to the worldly-minded, 
to show how he lived above the world ; 
to the avaricious, how benevolent he 
was ; to the profane and licentious, how 



pure he was ; to the tempted, how he 
endured temptation ; to the afflicted, how 
patient and resigned ; to the dying, how 
he died : — to all, to show how holy, and 
heavenly-minded, and prayerful, and 
pure he was ; in order that they may be 
won to the same purity, and be prepared 
to dwell with him in his kingdom. (4.) 
To set forth the design of his death. To 
show why he came to die ; and what 
was the great object to be effected by 
his sufferings and death. To exhibit, 
therefore, the sorrows of his life ; to 
describe his many trials; to dwell upon 
his sufferings in the garden of Geth- 
semane, and on the cross. To show 
why he died, and what was to be the 
influence of his death on the destiny of 
man. To show how it makes an atone- 
ment for sin ; how it reconciles God to 
man ; how it is made efficacious in the 
justification and the sanctification of 
the sinner. And were there nothing 
else, this would be sufficient to employ 
all the time, and the best talents in the 
ministry, p or the salvation of the soul 
depends on the proper exhibition of the 
design of the death of the Redeemer. 
There is no salvation but through his 
blood ; and hence the nature and design 
of his atoning sacrifice is to be exhi- 
bited to every man, and the offers of 
mercy through that death to be pressed 
upon the attention of every sinner. (5.) 
To set forth the truth and the design 
of his resurrection. To prove that he 
rose from the dead, and that he ascend- 
ed to heaven ; and to show the influence 
of his resurrection on our hopes and 
destiny. The whole structure of Chris- 
tianity is dependent on making out the 
fact that he rose ; and if he rose, all the 
difficulties in the doctrine of the resur- 
rection of the dead arc removed at once, 
and his people will also rise. The in- 
fluence of that fact, therefore, on our 
hopes and on our prospects for eternity, 
is to be shown by the ministry of the 
gospel ; and were there nothing else, 
this would be ample to command all 
the time, and the best talents of the 
ministry. ((!.) To proclaim him as 
" Lord." This is expressly specified im 
the passage before us. " For we preach 



82 



II. CORINTHIANS. 



[A. I). 60. 



Christ Jesus the Lord ;" we proclaim 
him as the Lord. That is, he is to be 
preached as having dominion over the 
conscience ; as the supreme Ruler in 
his Church ; as above all councils, and 
synods, and conferences, and all human 
authority ; as having a right to legislate 
for his people ; a right to prescribe their 
mode of worship ; a right to define and 
determine the doctrines which they 
shall believe. He is to be proclaimed 
also as ruling over all, and as exalted 
in his mediatorial character over all 
worlds, and as having all things put be- 
neath his feet. Ps. ii. 6. Isa.ix. 6, 7. Matt, 
xxviii. 1 8. John xvii. 2. Eph. i. 20. Heb. 
ii. 8. t And ourselves your servants, 
&c. So far as we make any mention 
of ourselves, it is to declare that we are 
your servants, and that we are bound to 
promote your welfare in the cause and 
for the sake of the Redeemer. That is, 
they were their servants in all things in 
which they could advance the interests 
of the Redeemer's kingdom among 
them. The doctrine is, that they re- 
garded themselves as under obligation 
not to seek, their own interest, or to 
build up their own reputation and cause, 
but to seek the welfare of the church ; 
and promote its interests, as a servant 
does that of his master. They should 
not seek to lord it over God's heritage, 
and to claim supreme and independent 
authority. They were not masters but 
servants. The church at large was the 
master, and they were its servants. This 
implies the following things. (1.) That 
the time of ministers belongs to the 
church, and should be employed in its 
welfare. It is not their own ; and it is 
not to be employed in farming, or in 
speculating, or in trafficking, or in 
idleness, or in lounging, or in unpro- 
fitable visiting, or in mere science, or 
in reading or making books that will 
not advance the interests of the church. 
The time of the ministry is not for ease, 
or ambition, or self-indulgence, but is to 
promote the interests of the body of 
Christ. So Paul felt, and so he lived. 
(2.) Their talents belong to the church. 
All their original talents, and all that 
they can acquire, should be honestly 



devoted to the welfare of the church of 
the Redeemer. (3.) Their best efforts and 
plans, the avails of their best thoughts 
and purposes, belong to the church, and 
should be honestly devoted to it. Their 
strength, and vigour, and influence 
should be devoted to it, as the vigour, 
and strength, and talent, and skill of a 
servant belong to the master. See Ps. 
cxxxvii. 5, 6. The language of the 
ministry, as of every Christian, should be: 

I love thy church, O God, 
Her walls before thee stand, 

Dear as the apple of thine eye, 
And graven on thy hand. 

If e'er to bless thy sons 

My voice or hands deny, 
These hands let useful skill forsake, 

This voice in silence die. 

If e'er my heart forget 

Her welfare or her wo, 
Let every joy this heart forsake, 

And every grief o'erflow. 

For her my tears shall fall, 
For her my prayers ascend, 

To her my cares and toils be given, 
Till toils and cares shall end. 

And it implies, (4.) That they are the 
servants of the church in time of trial, 
temptation, and affliction. They are to 
devote themselves to the comfort of the 
afflicted. They are to be the guide to 
the perplexed. They are to aid the 
tempted. They are to comfort those 
that mourn, and they are to sustain and 
console the dying. They are to regard 
themselves as the servants of the church 
to accomplish these great objects ; and 
are to be willing to deny themselves, 
and to take up their cross, and to con- 
secrate their time to the advancement 
of these great interests. And they are, 
in all respects, to devote their time, and 
talents, and influence to the welfare of 
the church, with as much single-mind- 
edness as the servant is to seek the 
interest of his master. It was in this 
way eminently that Paul was favoured 
with the success with which God 
blessed him in the ministry ; and so 
every minister will be successful, just 
in proportion to the single-mindedness 
with which he devotes himself to the 
work of preaching Jesus Christ the 
Lord. 



A. D. 60.] 



6 For God, who commanded 

a Ge. 1. 3. 



CHAPTER IV. 83 

the light to shine out of darkness, 



6. For God, who commanded, &c. 
The design of this verse seems to be, to 
give a reason why Paul and his fellow- 
apostles did not preach themselves, but 
Jesus Christ the Lord. ver. 5. That 
reason was, that their minds had been 
so illuminated by that God who had 
commanded the light to shine out of 
darkness, that they had discerned the 
glory of the divine perfections shining 
in and through the Redeemer, and they 
therefore gave themselves to the work 
of making him known among men. 
The doctrines which they preached they 
had not derived from men in any form. 
They had not been elaborated by human 
reasoning or science, nor had they been 
imparted by tradition. They had been 
communicated directly by the source of 
all light — the true God — who had 
shined into the hearts that were once 
benighted by sin. Having been thus 
illuminated, they had felt themselves 
bound to go and make known to others 
the truths which God had imparted to 
them, f Who commanded the light, 
&c. Gen. i. 3. God caused it to shine 
by his simple command. He said " let 
there be light, and there was light." 
The fact that it was produced by his 
saying so is referred to here by Paul by 
his use of the phrase (o htt^v) " Who 
saying" or speaking the light to shine 
from darkness. The passage in Genesis 
is adduced by Longinus as a striking 
instance of the sublime, \ Hath shined 
in our hearts. Marg. "It is he who 
hath." This is more in accordance 
with the Greek, and the sense is, 
' The God who at the creation bade 
the light to shine out of darkness, is he 
who has shined into our hearts; or it is 
the same God who has illuminated us, 
who commanded the light to shine at 
the creation.' Light is everywhere in 
the Bible the emblem of knowledge, 
purity, and truth; as darkness is the 
emblem of ignorance, error, sin, and 
wretchedness. See Note, John i. 4. 5. 
And the sense here is, that God had 
removed this ignorance, and poured a 



flood of light and truth on their minds. 
This passage teaches, therefore, the 
following important truths in regard to 
Christians — since it is as applicable to 
all Christians, as it was to the apostles. 
(1.) That the mind is by nature igno- 
rant and benighted — to an extent which 
may be properly compared with the 
darkness which prevailed before God 
commanded the light to shine. Indeed, 
the darkness which prevailed before the 
light was formed, was a most striking 
emblem of the darkness which exists in 
the mind of man before it is enlightened 
by revelation, and by the Holy Spirit. 
For (a) In all minds by nature there is 
deep ignorance of God, of his law, and 
his requirements ; and (h) This is often 
greatly deepened by the course of life 
which men lead ; by their education ; or 
by their indulgence in sin, and by their 
plans of life ; and especially by the in- 
dulgence of evil passions. The ten- 
dency of man if left to himself is to 
plunge into deeper darkness, and to 
involve his mind more entirely in the 
obscurity of moral midnight. " Light 
is come into the world, and men loved 
darkness rather than light, because their 
deeds were evil." John iii. 19. (2.) 
This verse teaches the fact, that the 
minds of Christians arc illuminated. 
They are enabled to see things as they 
are. This fact is often taught in the 
Scriptures. See 1 John ii. 20. 1 Cor. 
ii. 12 — 15. They have different views 
of things from their fellow-men, and 
different from what they once had. 
They perceive a beauty in religion 
which others do not see, and a glory in 
truth, and in the Saviour, and in the 
promises of the gospel, which they did 
not see before they were converted. 
This does not mean (a) That they are 
superior in their powers of understand- 
ing to other men — for the reverse is 
often the fact ; nor (b) That the effect 
of religion is at once to enlarge their 
own intellectual powers, and make them 
different from what they were before in 
this respect. But it means that they have 



84 



II. CORINTHIANS. 



[A. D. 60. 



1 hath shined in our hearts, to 
give the light of the knowledge 



it is he who hath. 



clear and consistent views ; they look at 
things as they are; they perceive a beauty 
in religion and in the service of God which 
they did not before. They see a beauty in 
the Bible, and in the doctrines of the Bible, 
which they did not before, and which sin- 
ners do not see. The temperate man will 
see a beauty in temperance, and in an ar- 
gument for temperance, which the drunk- 
ard will not; thebenevolentman will see a 
beauty in benevolence which the churl 
"will not; and so of honesty, truth, and 
chastity. And especially will a man who 
is reformed from intemperance, impurity, 
dishonesty, and avarice, see a beauty in a 
virtuous life which he did not before see. 
There is indeed no immediate and direct 
enlargement of the intellect ; but there is 
an effect on the heart which produces an 
appropriate and indirect effect on the un- 
derstanding. It is at the same time true, 
that the practice of virtue, that a pure 
heart, and that the cultivation of piety all 
tend to regulate, strengthen, and expand 
the intellect, as the ways of vice and the 
indulgence of evil passions and propensi- 
ties tend to enfeeble, paralyze, darken, 
and ruin the understanding; so that, 
other things being equal, the man of 
most decided virtue, and most calm and 
elevated piety, will be the man of the 
clearest and best regulated mind. His 
powers will be most assiduously, care- 
fully, and conscientiously cultivated, 
and he will feel himself bound to make 
the most of them. — The influence of 
piety in giving light to the mind is 
often strikingly manifested among un- 
lettered and ignorant Christians. It 
often happens, as a matter of fact, that 
they have by far clearer, and more just 
and elevated views of truth than men 
of the most mighty intellects, and most 
highly cultivated by science and adorned 
with learning, but who have no piety ; 
and a practical acquaintance with their 
own hearts, and a practical experience 
of the power of religion in the days of 
temptation and trial is a better en- 
lightener of the mind on the subject of 



of the glory of God in the face 
of Jesus Christ. 



religion than all the learning of the 
schools. (3.) This verse teaches, that 
it is the same God who enlightens the 
mind of the Christian that commanded 
the light at first, to shine. He is the 
source of all light. He formed the 
light in the natural world ; he gives all 
light and truth on all subjects to the 
understanding ; and he imparts all cor- 
rect views of truth to the heart. Light 
is not originated by man ; and man on 
the subject of religion no more creates 
the light which beams upon his be- 
nighted mind than he created the light 
of the sun when it first shed its beams 
over the darkened earth. " i\.ll truth is 
from the sempiternal source of light di- 
vine ;" and it is no more the work of man 
to enlighten the mind, and dissipate the 
darkness from the soul of a benighted 
sinner, than if was of man to scatter the 
darkness that brooded over the creation, 
or than he can now turn the shades of 
midnight to noonday. All this work 
lies beyond the proper province of man ; 
and is all to be traced to the agency of 
God — the great fountain of light. (4.) 
It is taught here that it is the same 
power that gives light to the mind of 
the Christian which at first commanded 
the light to shine out of darkness. It 
requires the exertion of the same Omni- 
potence ; and the change is often as 
remarkable, and surprising. — Nothing 
can be conceived to be more grand than 
the first creation of light — when by one 
word the whole solar system was in a 
blaze. And nothing in the moral world 
is more grand than when by a word 
God commands the light to beam on the 
soul of a benighted sinner. Night is at 
once changed to day ; and all things are 
seen in a blaze of glory. The works 
of God appear different; the word of 
God appears different ; and a new as- 
pect of beauty is diffused over all things. 
— If it be asked in what way God 
thus imparts light to the mind, we may 
reply, (1.) By his written and preached 
word. All spiritual and saving light to 



A. D. 60.] 



CHAPTER IV. 



85 



the minds of men has come through his 
revealed truth. Nor does the Spirit of 
God now give or reveal any light to 
the mind which is not to be found in 
the word of God, and which is not im- 
parted through that medium. (2.) 
God makes use of his providential deal- 
ings to give light to the minds of men. 
They are then, by sickness, disappoint- 
ment, and pain, made to see the folly 
and vanity of the things of this world, 
and to see the necessity of a better por- 
tion. (3.) It is done especially and 
mainly by the influences of the Holy 
Spirit, It is directly by his agency that 
the heart becomes affected, and the mind 
enlightened. It is his province in the 
world to prepare the heart to receive the 
truth ; to dispose the mind to attend to 
it ; to remove the obstructions which 
existed to its clear perception ; to enable 
the mind clearly to see the beauty of 
truth, and of the plan of salvation 
through a Redeemer. And whatever 
may be the means which may be used, 
it is still true that it is only by the Spirit 
of God that men are ever brought to see 
the truth clearly and brightly. The 
same Spirit that inspired the prophets 
and apostles also illuminates the minds 
of men now, removes the darkness 
from their minds, and enables them 
clearly to discover the truth as it is in 
Jesus. See Notes, 1 Cor. ii. 10 — 15. 
•f To give the light of the knowledge 
of the glory of God. This shows the 
object, or the effect of enlightening the 
mind. It is that Christians may behol.l 
the divine glory. The meaning is, that 
it is for the purpose of enlightening and 
instructing them concerning the know- 
ledge of the glory of God. — Bloomfidd. 
Doddridge renders it, " the lustre of the 
knowledge of God's glory." Tindal, 
" to give the light of the knowledge of 
the glorious God." The sense is, that 
the purpose of his shining into their 
hearts was to give light (jrgps vumer/xov) 
i. e. unto the enlightening; and the pur- 
pose of that light was to acquaint them 
with the knowledge of the divine glory. 
1 In the face of Jesus Christ. That 
Is, that they might obtain the knowledge 
ui" the divine glory as it shines in the 
8 



face of Jesus Christ ; or as it is reflected 
on the face, or the person of the Re- 
deemer.— There is undoubted allusion 
here to what is said of Moses (ch. iii. 
13) when the divine glory was reflected 
on his face, and produced such a splen- 
dour and magnificence that the children 
of Israel could not steadfastly look upon 
it. The sense here is, that in the face 
or the person of Jesus Christ the glory 
of God shone clearly, and the divinity 
appeared without a vail. The divine 
perfections, as it were, illuminated him, 
as the face of Moses was illuminated ; 
or they shone forth through him, and 
were seen in him. The word rendered 
" face" here (?r^0T^7rov) may mean either 
face or person. See Note, ch. ii. 10. 
The sense is not materially affected 
whichever translation is preferred. It 
is, that the divine perfections shone in 
and through the Redeemer. This re- 
fers doubtless to the following truths. 
(1.) That the glory of the divine nature 
is seen in him, since he is " the bright- 
ness of his glory, and the express image 
of his person." Heb. i. 3. And it is in 
and through him that the glory of the 
divine perfections are made known. (2.) 
That the glory of the divine attributes 
are made known through him, since it 
is through him that the work of creation 
was accomplished (John i. 3. Col. i. 
1 G ) ; and it is by him that the mercy 
and goodness of God have been mani- 
fested to men. (3.) That the glory of 
the divine moral character is seen 
through him, since when on earth he 
manifested the embodied divine perfec- 
tions; he showed what God is when 
incarnate ; he lived as became the in- 
carnate God — he was as pure and holy 
in human nature as God is in the 
heavens. And there is not, that we 
know of, one of the divine attributes or 
perfections which has not at some period, 
or in some form, been evinced by Jesus 
Christ. If it be the prerogative of God 
to be eternal, he was eternal. Isa. ix. 6. 
Rev. i. 8. 18. If it be the prerogative 
of God to be the creator, he was also 
the creator (John i. 3) ; if to be omni- 
scient, he was omniscient (Matt. xi. 27. 
Luke x. 22) ; if to be omnipresent, he 



86 



II. CORINTHIANS. 



[A. D. GO. 



7 But we have this tres 



is omnipresent (Matt, xviii. 20) ; if to 
be almighty, he was almighty (Isa. ix. 
6) ; if to raise the dead, to give life, he 
did it (John v. 21 ; xii. 43, 44) ; if to 
still waves and tempests, he did it 
(Mark iv. 39) ; if to be full of benevo- 
lence, to be perfectly holy, to be with- 
out a moral stain or spot, then all this 
is found in Jesus Christ. And as the 
wax bears the perfect image of the seal 
— perfect not only in the outline, and 
in the general resemblance, but in the 
filling up — in all the lines, and features, 
and letters on the seal, so it is with the 
Redeemer. There is not one of the 
divine perfections which has not the 
counterpart in him, and if the glory of 
the divine character is seen at all, it 
will be seen in and through him. 

7. But we have this treasure. The 
treasure of the gospel ; the rich and in- 
valuable truths which they were called 
to preach to others. The word " trea- 
sure" is applied to those truths on ac- 
count of their inestimable worth. Paul 
in the previous verses had spoken of 
the gospel, the knowledge of Jesus 
Christ, as full of glory, and infinitely 
precious. This rich blessing had been 
committed to him and his fellow-la- 
bourers, to dispense it to others, and to 
diffuse it abroad. His purpose in this 
and the following verses is, to show 
that it had been so intrusted to them as 
to secure all the glory of its propagation 
to God, and so also as to show its un- 
speakable value. For this purpose, he 
not only affirms that it is a treasure, but 
says that it had been so intrusted to 
them as to show the power of God in 
its propagation ; that it had showed its 
value in sustaining them in their many 
trials ; and they had showed their 
sense of its worth by being willing to 
endure all kinds of trial in order to 
make it everywhere known. ver..8 — 11. 
The expression here is similar to that 
which the Saviour uses when he calls 
the gospel "the pearl of great price." 
Matt. xiii. 46. ^ In earthen vessels. 
This refers to the apostles and ministers 



in earthen vessels, that the ex 



of religion, as weak and feeble ; as 
having bodies decaying and dying ; as 
fragile, and liable to various accidents, 
and as being altogether unworthy to 
hold a treasure so invaluable; as if 
valuable diamonds and gold were placed 
in vessels of earth of coarse composi- 
tion, easily broken, and liable to decay. 
The word vessel (o-ksSg?) means properly 
any utensil or instrument ; and is ap- 
plied usually to utensils of household 
furniture or hollow vessels for contain- 
ing things. Luke viii. 16. John xix. 29. 
It is applied to the human body, as 
made of clay, and therefore frail and 
feeble, with reference to its containing 
any thing, as, e. g., treasure. Comp. 
Note on Rom. ix. 22, 23. The word 
rendered earthen, (ccrr^icivotc) means 
that which is made of shells (from 
00-Tgxx.tvcv), and then burnt clay, proba- 
bly because vessels were at first made 
of burnt shells. It is fitted well to re- 
present the human body ; frail, fragile, 
and easily reduced again to dust. The 
purpose of Paul here is, to show that it 
was by no excellency of his nature that 
the gospel was originated ; it was in 
virtue of no vigour -and strength which 
he possessed that it was propagated ; 
but that it had been, of design, com- 
mitted by God to weak, decaying, and 
crumbling instruments, in order that it 
might be seen that it was by the power 
of God that such instruments were sus- 
tained in the trials to which they were 
exposed, and in order that it might be 
manifest to all that it was not originated 
and diffused by the power of those to 
whom it was intrusted. The idea is, 
that they were altogether insufficient 
of their own strength to accomplish 
what was accomplished by the gospel. 
Paul uses a metaphor similar to this in 
2 Tim. ii. 20. 1] That the excellency 
of the power. An elegant expression, 
denoting the exceeding great power. 
The great power referred to here was 
that which was manifested in connexion 
with the labours of the apostles — the 
i power of healing the sick, raising the 



A. D.60.] 



CHAPTER IV. 



87 



cellency a of the power may be | 8 We are troubled b on every 

side, yet not distressed ; we are 



of God, and not of us. 

a 1 Co. 2. 5. 



dead, and casting out devils ; the power 
of bearing persecution and trial, and the 
power of carrying the gospel over sea and 
land, in the midst of danger, and in 
spite of all the opposition which men 
could make whether as individuals or as 
combined ; and especially the power of 
converting the hearts of sinners, of 
humbling the proud, and leading the 
guilty to the knowledge of God, and the 
hope of heaven. The idea is, that all 
this was manifestly beyond human 
sti-ength ; and that God had of design 
chosen weak and feeble instruments in 
order that it might be everywhere seen 
that it was done not by human power 
but by his own. The instrumentality 
employed was altogether disproportion- 
ate in its nature to the effect produced. 
If May be of God. May evidently 
appear to be of God; that it may be 
manifest to all that it is God's power, 
and not ours. It was one great pur- 
pose of God that this should be kept 
clearly in view. And it is still done. 
God takes care that this shall be appa- 
rent. For, (1.) It is always true, 
whoever is employed, and however 
great may be the talents, learning, or 
zeal of those who preach, that it is by 
the power of God that men are convert- 
ed. Such a work cannot be accom- 
plished by man. It is not by might or 
by strength ; and between the conversion 
of a proud, haughty, and abandoned 
sinner and the power of him who is 
made the instrument, there is such a 
manifest disproportion, that it is evident 
it is the work of God. The conversion 
of the human heart is not to be ac- 
complished by man. (2.) Ministers 
are frail, imperfect, and sinful, as they 
were in the time of Paul. When the 
imperfections of ministers are consider- 
ed ; when their frequent errors, and 
their not unfrequent moral obliquities 
are contemplated; when it is remem- 
bered how far many of them live from 
what they ought to, and how few of 



b c. 



them live in any considerable degree as 
becometh the followers of the Redeem- 
er, it is wonderful that God blesses their 
labours as he does ; and the matter of 
amazement is not that no more are con- 
verted under their ministry, but it is 
that so many are converted, or that any 
are converted ; and it is manifest that 
it is the mere power of God. (3.) He 
often makes use of the most feeble, and 
unlearned, and weak of his servants to 
accomplish the greatest effects. It is 
not splendid talents, or profound learn- 
ing, or distinguished eloquence that is 
always or even commonly most suc- 
cessful. Often the ministry of such is 
entirely barren; while some humble 
and obscure man shall have constant 
success, and revivals shall attend him 
wherever he goes. It is the man of 
faith, and prayer, and self-denial that is 
blessed; and the purpose of God in the 
ministry, as in every thing else, is to 
"stain the pride of all human glory" 
and to show that he is all in all. 

8. We are troubled. We the apos- 
tles. Paul here refers to some of the 
trials to which he and his fellow- 
labourers were subjected in making 
known the gospel. The design for 
which he does it seems to be to show 
them, (1.) What they endured in 
preaching the truth; (2.) To show the 
sustaining power of that gospel in the 
midst Of afflictions; and, (3.) To con- 
ciliate their favour, or to remind them 
that they had endured these things on 
their account, ver. 12 — 15. Perhaps 
one leading design was to recover the 
affections of those of the Corinthians 
whose hearts had been alienated from 
him, by showing them how much he 
had endured on their account. For 
this purpose he freely opens his heart to 
them, and tenderly represents the many 
and grievous pressures and hardships 
to which love to souls, and theirs among 
the rest, had exposed him. — Doddridge. 
The whole passage is one of the most 



88 



II. CORINTHIANS. 



[A. D. 60. 



perplexed, but not * in despair 

i or, not altogether without help or means. 



pathetic and beautiful to be found in 
the New Testament. The word ren- 
dered troubled (d-kiSiuivoi, from 3?J/2o>) 
may have reference to wrestling, or to 
the contests in the Grecian games. It 
properly means, to press, to press 
together ; then to press as in a crowd 
where there is a throng (Mark iii. 9) ; 
then to compress together (Matt. vii. 14) ; 
and then to oppress, or compress with 
evils, to distress, to afflict. 2 Thess. i. 6. 
2 Cor. i. 0. Here it may mean, that he 
was encompassed with trials, or placed 
in the midst of them, so that they 
pressed upon him as persons do in a 
crowd, or, possibly, as a man was close 
pressed by an adversary in the games. 
He refers to the fact that he was called 
to endure a great number of trials and 
afflictions. Some of those trials he re- 
fers to in ch. vii. 5. " When we were 
come into Macedonia, our flesh had no 
rest, but we were troubled on every 
side ; without were fightings, within 
were fears." If On every side. In 
every respect. In every way. We are 
subjected to all kinds of trial and afflic- 
tion. Tf Yet not distressed. This by 
no means expresses the. force of the 
original ; nor is it possible perhaps to 
express it in a translation. Tindal 
renders it, " yet we are not without our 
shift." The Greek word here used 
(v-rm%e0£oufX.erai) has a relation to the 
word which is rendered " troubled." 
It properly means to crowd into a nar- 
row place ; to straiten as to room ; to 
be so straitened as not to be able to turn 
one's self. And the idea is, that though 
he was close pressed by persecutions 
and trials, yet he was. not so hemmed 
in that he had no way to turn himself; 
his trials did not wholly prevent motion 
and action. He was not so closely 
pressed as a man would be who was so 
straitened that he could not move his 
body, or stir hand or foot. He had 
still resources; he was permitted to 
move ; the energy of his piety, and the 
vigour of his soul could not be entirely 
cramped and impeded by the trials which 



9 Persecuted, but not forsak- 
en ; cast down, but not destroyed; 



encompassed him. The Syrlac renders it, 
"In all things we are pressed, but are 
not suffocated." The idea is, he was 
not wholly discouraged, and dishearten- 
ed, and overcome. He had resources 
in his piety which enabled him to bear 
up under these trials, and still to engage 
in the work of preaching the gospel. 
f We are perpl'-xed (fo'cgov/uivoi). This 
word (from a?rcgog, without resource, 
which is derived from ci, priv., and Trcgoc, 
way, or exit; means to he without re- 
source; to know not what to do ; to 
hesitate ; to be in doubt and anxiety, as 
a traveller is, who is ignorant of the 
way, or who has not the means of 
prosecuting his journey. It means 
here, that they were often brought into 
circumstances of great embarrassment, 
where they hardly knew what to do, or 
what course to take. They were sur- 
rounded by foes; they were in want; 
they were in circumstances which they 
had not anticipated, and which greatly 
perplexed them. If But not In despair. 
In the margin, "not altogether without 
help or means." Tindal renders this, 
" We are in poverty, but not utterly 
without somewhat." In the word here 
used,(i^u.7Tcgov/u.tvci) the preposition is in- 
tensive or emphatic, and means utterly, 
quite. The word means to be utterly 
without resource ; to despair altogether ; 
and the idea of Paul here is, that they 
were not left entirely without resource. 
Their wants were provided for; their 
embarrassments were removed ; their 
grounds of perplexity were taken away; 
and unexpected strength and resources 
were imparted to them. When they 
did not know what to do ; when all re- 
sources seemed to fail them, in some 
unexpected manner they would be re- 
lieved and saved from absolute despair. 
How often does this occur in the lives 
of all Christians ! And how certain is 
it, that in all such cases God will inter- 
pose by his grace and aid his people, and 
save them from absolute despair. 

9. Persecuted. Often persecuted ; 
I persecuted in all places. The " Acts 



A.D. GO.] 



CHAPTER IV. 



S3 



10 Always bearing a about in 

a Ga. 6. 17. 



of the Apostles" show how true this 
was. ^f But not forsaken. Not de- 
serted ; not left by God. Though per- 
secuted by men, yet they experienced 
the fulfilment of the divine promise that 
he would never leave or forsake them. 
God always interposed to aid them ; 
always saved them from the power of 
their enemies ; always sustained them 
in the time of persecution. It is still 
true. His people have been often per- 
secuted. Yet God has often interposed 
to save them from the hands of their 
enemies; and where he has not saved 
them from their hands, and preserved 
their lives, yet he has never left them, 
but has sustained, upheld, and comforted 
them even in the dreadful agonies of 
death, f Cast down. Thrown down 
by our enemies, perhaps in allusion to 
the contests of wrestlers, or of gladia- 
tors, f But not destroyed. Not killed. 
They rose again ; they recovered their 
strength ; they were prepared for new 
conflicts. They surmounted every 
difficulty, and were ready to engage in 
new strifes, and to meet new trials and 
persecutions. 

10. Always hearing about in the 
body. The expression here used is de- 
signed to show the great perils to which 
Paul was exposed. And the idea is, 
that he had on his body the marks, the 
stripes and marks of punishment and 
persecution, which showed that he was 
exposed to the same violent death which 
the Lord Jesus himself endured. Comp. 
Gal. vi. 17 : "I bear in my body the 
marks of the Lord Jesus." It is a strong 
energetic mode of expression, to denote 
the severity of the trials to which he 
was exposed, and the meaning is, that 
his body bore the marks of his being 
exposed to the same treatment as the 
Lord Jesus was ; and evidence that he 
was probably yet to die in a similar 
manner under the hands of persecutors. 
Cbmp. Col. i. 24. 1 The dying of the 
Lord Jesus. The death ; the violent 
death. A death similar to that of the 
Lord Jesus. The idea is, that he was 
8* 



the body the dying of the Lord 



always exposed to death, and always 
suffering in a manner that was equiva- 
lent to dying. The expression is par- 
allel to what he says in 1 Cor. xv. 31. 
" I die daily ;" and in 2 Cor. xi. 23, 
where he says, "in deaths oft." It does 
not mean that he bore about literally 
the dying of the Lord Jesus, but that 
he was exposed to a similar death, and 
had marks on his person which showed 
that he was always exposed to the same 
violent death. This did not occur once 
only, or at distant intervals, but it oc- 
curred constantly, and wherever he was 
it was still true that he was exposed to 
violence, and liable to suffer in the 
same manner that the Lord Jesus did. 
f That the life also of Jesus, &c. This 
passage has received a considerable 
variety of interpretation. Grotius ren- 
ders it, " such a life as was that of Christ, 
immortal, blessed, heavenly." Locke 
" That also the life of Jesus, risen from 
the dead may be made manifest by the 
energy that accompanies my preaching 
in this frail body." Clarke supposes 
that it means, that he might be able in 
this manner to show that Christ was 
risen from the dead. But perhaps, 
Paul does not refer to one single thing 
in the life of the Lord Jesus, but means 
that he did this in order that in all 
things the same life, the same kind of 
living which characterized the Lord 
Jesus might be manifested in him; or 
that he resembled him in his sufferings 
and trials, in order that in all things he 
might have the same life in his body. 
Perhaps, therefore, it may include the 
following things as objects at which the 
apostle aimed. (1.) A desire that his 
life might resemble that of the Lord 
Jesus. That there might be the same 
self-denial; the same readiness to sutler; 
the same patience in trials; the same 
meekness, gentleness, zeal, ardour, love 
to (iod, and love to men evinced in his 
body which was in that of the Lord 
Jesus. Thus understood, it means that 
he placed the Lord Jesus before him as 
the model of his life, and deemed it an 



90 



II. CORINTHIANS. 



[A.D.60. 



Jesus, that a the life also of Jesus 
might be made manifest in our 
body. 

11 For we which live are h 
alway delivered unto death for 

o2Ti. 2. 11, 12. b 1 Co. 15. 31, 49. 



object to be attained even by great self- 
denial and sufferings to be conformed 
to him. (2.) A desire to attain to the 
same life in the resurrection which the 
Lord Jesus had attained to. A desire 
to be made like him, and that in his body 
which bore about the dying of the Lord 
Jesus, he might again live after death as 
the Lord Jesus did. Thus understood, 
it implies an earnest wish to attain to 
the resurrection of the dead and accords 
with what he says in Phil. Hi. 8 — 11, 
wdiich may perhaps be considered as 
Paul's own commentary on this passage, 
which has been so variously, and so 
little understood by expositors. " Yea, 
doubtless, and I count all things but 
loss, for the excellency of the knowledge 
of Jesus Christ my Lord ; for whom I 
have suffered the loss of all things, and 
do count, them but dung that I may 
win Christ. That I may know him, 
and the power of his resurrection, and 
the fellowship of his sufferings, being 
made conformable unto his death ; if by 
any means I might attain unto the re- 
surrection of the dead." Comp. Col. i. 
24. It intimates Paul's earnest desire 
and longing to be made like Christ in 
the resurrection (comp. Phil. iii. 21) ; 
his longing to rise again in the last day 
(comp. Acts xxvi. 7) ; his sense of the 
importance of the doctrine of the resur- 
rectioh^and his readiness to suffer any 
thing if he might at last attain to the 
resurrection of the just, and be ready 
to enter with the Redeemer into a 
world of glory. The attainment of this 
is the high object before the Christian, 
and to be made like the Redeemer in 
heaven, to have a body like his, is the 
grand purpose for which they should 
live ; and sustained by this hope they 
should be willing to endure any trials, 
and meet any sufferings, if they may 



Jesus' sake, that the life also of 
Jesus might be made manifest in 
our mortal flesh. 

12 So then c death worketh in 
us, but life in you. 

cc. 13. 9. 



come to that same " life" and blessed- 
ness above. 

11. For we which live. Those of us, 
the apostles and ministers of the Re- 
deemer who still survive. James the 
brother of John had been put to death 
( Acts xii. 2) ; and it is probable also 
that some other of the apostles had been 
also. This verse is merely explanatory 
of the previous verse. 1 Are alway 
delivered unto death. Exposed con- 
stantly to death. This shows what is 
meant in ver. 10, by bearing about in 
the body the dying of the Lord Jesus. 
See Note on 1 Cor. xv. 31. ^f In our 
mortal flesh. In our body. In our 
life on earth ; and in our glorified body 
in heaven. See Note on ver. 10. 

12. So then death worketh in us. 
We are exposed to death. The preach- 
ing of the gospel exposes us to trials 
which may be regarded as death work- 
ing in us. Death has an energy over 
us {hyryzih-cti, is at work, is active, or 
operates) ; it is constantly employed in 
inflicting pains on us, and subjecting us 
to privation and trials. This is a strong 
and emphatic mode of saying that they 
were always exposed to death. We are 
called to serve and glorify the Redeem- 
er, as it were, by repeated deaths and 
by constantly dying, f But life in you. 
You live as the effect of our being con- 
stantly exposed to death. You reap the 
advantage of all our exposure to trials, 
and of all our sufferings. You are com- 
paratively safe ; are freed from this ex- 
posure to death ; and will receive eternal 
life as the fruit of our toils, and exposures. 
Life here may refer either to exemption 
from danger and death; or it may refer 
to the life of religion ; the hopes of 
piety ; the prospect of eternal salvation. 
To me it seems most probable that Paul 
means to use it in the latter sense, and 



A. D.GO.j 



CHAPTER IV. 



91 



13 We having the same a spirit 
of faith, according as it is writ- 
ten, l I believed, and therefore 

a2Pe. 1.1. &Ps. 116. 10. 



that he designs to say that while he was 
exposed to death and called to endure 
constant trial, the effect would be that 
they would obtain, in consequence of 
his sufferings, the blessedness of eternal 
life. Comp. ver. 15. Thus understood, 
this passage means, that the sufferings 
and self-denials of the apostles were for 
the good of others, and would result in 
their benefit and salvation ; and the de- 
sign of Paul here is to remind them of 
his sufferings in their behalf, in order 
to conciliate their favour and bind them 
more closely to him by the remembrance 
of his sufferings on their account. 

13. We having the same spirit of 
faith. The same spirit that is express- 
ed in the quotation which he is about 
to make ; the same faith which the 
psalmist had. We have the very spirit 
of faith which is expressed by David. 
The sense is, we have the same spirit 
of faith which he had who said, " I be- 
lieved, - ' &c. The phrase " spirit of 
faith," means substantially the same as 
faith itself; a believing sense or im- 
pression of the truth, ^ According as 
it is written. This passage is found in 
Ps. cxvi. 10. When the psalmist ut- 
tered the words, he was greatly afflicted. 
Sec ver. 3. 6 — 8. In these circumstances, 
he prayed to God, and expressed con- 
fidence in him, and placed all his reli- 
ance on him. In his affliction he spoke 
to God ; he spoke of his confidence in 
him; he proclaimed his reliance on 
hinr; and his having spoken in this 
manner was the result of his belief, or 
of his putting confidence in God. Paul, 
in quoting this, does not mean to say 
that the psalmist had any reference to 
the preaching of the gospel ; nor does 
he mean to say that his circumstances 
were in all respects like those of the 
psalmist. The circumstances resembled 
each other only in these respects, (1.) 
That Paul, like the psalmist, was in 
circumstances of trial and affliction; 



have I spoken ; we also believe, 
and therefore speak ; 

14 Knowing c that he which 

c c. 5. 1—4. 



and, (2.) That the language which both 
used was that which was prompted by 
faith — faith, which led them to give 
utterance to the sentiments of their 
hearts ; the psalmist to utter his confi- 
dence in God, and the hopes by which 
he was sustained, and Paul to utter his 
belief in the glorious truths of the gos- 
pel ; to speak of a risen Saviour and to 
show forth the consolations which were 
thus set before men in the gospel. The 
sentiments of both were the language of 
faith. Both, in afflictions, uttered the 
language of faith ; and Paul uses here, 
as he often does, the language of the 
Old Testament, as exactly expressing 
his feelings, and the principles by which 
he was actuated. 1 We also believe, 
&c. We believe in the truths of the 
gospel; we believe in God, in the 
Saviour, in the atonement, in the re- 
surrection, &c. The sentiment is, that 
they had a firm confidence in these 
things, and that, as the result of that 
confidence they boldly delivered their 
sentiments. It prompted them to give 
utterance to their feelings. " Out of the 
abundance of the heart," said the Sa- 
viour, " the mouth speaketh." Matt. xii. 
34. No man should attempt to preach 
the gospel who has not a firm belief of 
its truths ; and he who does believe its 
truths will be prompted to make them 
known to his fellow-men. All success- 
ful preaching is the result of a firm and 
settled conviction of the truth of the 
gospel; and when such a conviction 
exists, it is natural to give utterance to 
the belief, and such an expression will 
be attended with happy influences on 
the minds of other men. See Note on 
Acts iv. 20. 

14. Knowing. Being fully confi- 
dent ; having the most entire assurance. 
It was the assured hope of the resurrec- 
tion which sustained them in all their 
trials. This expression denotes the 
full and unwavering belief, in the minds 



92 



II. CORINTHIANS. 



[A. D. 60. 



raised up the Lord Jesus, shall 
raise up us also by Jesus, and 
shall present us with you. 

15 For a all things are for 
your sakes, that the abundant 

a 1 Co. 3. 21, 22. 



of the apostles, that the doctrines which 
they preached were true. They kneiv 
that they were revealed from heaven, 
and that all the promises of God would 
be fulfilled. 1 Shall raise up us also. 
All Christians. In the hope of the re- 
surrection they were ready to meet 
trials, and even to die. Sustained by 
this assurance, the apostles went forth 
amidst persecutions and opposition, for 
they knew that their trials would soon 
end, and that they would be raised up 
in the morning of the resurrection, to a 
world of eternal glory. 1 By Jesus. 
By the power or the agency of Jesus. 
Christ will raise up the dead from their 
graves. John v. 25 — 29. % And shall 
present us with you. Will present us 
before the throne of glory with exceed- 
ing joy and honour. He will present 
us to God as those who have been re- 
deemed by his blood. He will present 
us in the courts of heaven, before the 
throne of the eternal Father, as his 
ransomed people ; as recovered from the 
ruins of the fall; as saved by the merits 
of his blood. They shall not only be 
raised up from the dead; but they shall 
be publicly and solemnly presented to 
God as his, as recovered to his service, 
and as having a title in the covenant of 
grace to the blessedness of heaven. 

1 5. For all things are for your sakes. 
All these things ; these glorious hopes, 
and truths, and prospects ; these self- 
denials of the apostles, and these provi- 
sions of the plan of mercy, f For 
your sakes. On your account. They 
are designed to promote your salvation. 
They are not primarily fur the welfare 
of those who engage in these toils and 
self-denials; but the whole arrangement 
and execution of the plan of salvation, 
and all the self-denial evinced by those 
who are engaged in making that plan 
known, are in order that you might be 



grace b might, through the thanks- 
giving of many, redound to the 
glory of God. 

16 For which cause c we faint 
not; but though our outward 

be. 8. 19. c 1 Co. 15. 58. 



benefited. One object of Paul in this 
statement, doubtless, is, to conciliate 
their favour, and remove the objections 
which had been made to him by a fac- 
tion in the church at Corinth, If That 
the abundant grace. Grace abounding, 
or overflowing. The rich mercy of 
God that should be manifested by these 
means. It is implied here, that grace 
would abound by means of these labours 
and self-denials of the apostles. The 
grace referred to here is that which 
would be conferred on them in conse- 
quence of these labours. ^ Through 
the thanksgiving of many. That many 
may have occasion of gratitude to God ; 
that by these labours more persons may 
be led to praise him. It was an object 
with Paul so to labour that as many as 
possible might be led to praise God, and 
have occasion to thank him to all eter- 
nity, f Redound to the glory of God. 
That God may have augmented praise ; 
that his glory in the salvation of men 
may abound. The sentiment of the 
passage is, that it would be for the glory 
of God that as many as possible should 
be brought to give praise and thanks- 
givings to him ; and that, therefore, Paul 
endeavoured to make as many converts 
as possible. He denied himself; he 
welcomed toil ; he encountered enemies ; 
he subjected himself to dangers ; and 
he sought by all means possible to bring 
as many as could be brought to praise 
God. The word " redound" (rng;o-<rsv») 
here means abound, or be abundant; 
and the sense is, that the overflowing 
grace thus evinced in the salvation of 
711 any icould so abound as to promote 
the glory of God. 

16. For ivhich cause. With such 
an object in view, and sustained by 
such elevated purposes and desires. 
The sense is, that the purpose of trying 
to save as many as possible would make 



A. D. GO.] 



CHAPTER IV. 



93 



man perish, yet the inward 
is renewed dajr by day. 

a Ro. 7. 22. 



toil easy, privations welcome, and would 
be so accompanied by the grace of God, 
as to gird the soul with strength, and 
fill it with abundant consolations, f We 
faint not. For an explanation of the 
word here used, see Note on ver..l. 
We are not exhausted, desponding, or 
disheartened. We are sustained, en- 
couraged, emboldened by having such 
an object in view. 1 But though our 
outward man perish. By outward 
man, Paul evidently means the body. 
By using the phrases, " the outward 
man," and the " inward man," he shows 
that he believed that man was made up 
of two parts, body and soul. He was 
no materialist. He has described two 
parts as constituting man, so distinct, 
that while the one perishes, the other is 
renewed; while the one is enfeebled, 
the other is strengthened ; while the 
one grows old and decays, the other re- 
news its youth and is invigorated. Of 
course, the soul is not dependent on the 
body for its vigour and strength, since 
it expands while the body decays; and 
of course the soul may exist independ- 
ently of the body, and in a separate 
state, ^f Perish. Grows old ; becomes 
weak and feeble ; loses its vigour and 
elasticity under the many trials which 
we endure, and under the infirmities of 
advancing years. It is a characteristic 
of the " outer man," that it thus perish- 
es. Great as may be its vigour, yet it 
must decay and die. It cannot long 
bear up under the trials of life, and the 
wear and tear of constant action, but 
must soon sink to the grave, f Yet 
the inward man. The soul ; the un- 
decaying, the immortal part, f Is re- 
newed. Is renovated, strengthened, in- 
vigorated. His powers of mind ex- 
panded ; his courage became bolder; he 
had clearer views of truth ; he had more 
faith in God. As he drew nearer to 
rave and to heaven, his soul was 
more raised above the world and he 
was more filled with the joys and tri- 



17 For b our light affliction, 
which is but for a moment, 

b Ro. 8. 18, 34. 

umphs of the gospel. The understand- 
ing and the heart did not sympathize 
with the suffering and decaying body ; 
but, while that became feeble, the soul 
acquired new strength, and was fitting 
for its flight to the eternal world. This 
verse is an ample refutation of the doc- 
trine of the materialist, and proves that 
there is in man something that is dis- 
tinct from decaying and dying matter, 
and that there is a principle which may 
gain augmented strength and power, 
while the body dies. Comp. Note, Rom. 
vii. 22. *h Day by day. Constantly. 
There was a daily and constant increase 
of inward vigour. God imparted to 
him constant strength in his trials, and 
sustained him with the hopes of heaven, 
as the body was decaying, and tending 
to the grave. The sentiment of this 
verse is, that in an effort to do good, 
and to promote the salvation of man, the 
soul will be sustained in trials, and will 
be comforted and invigorated even when 
the body is weary, grows old, decays, 
and dies. It is the testimony of Paul 
respecting his own experience ; and it 
is a fact which has been experienced 
by thousands in their efforts to do good, 
and to save the souls of men from death. 
17. For our light affliction. This 
verse, with the following, is designed 
to show further the sources of conso- 
lation and support which Paul and 
his fellow-labourers had in their many 
trials. Bloomfield remarks on this pas- 
sage, that " in energy and beauty of ex- 
pression, it is little inferior to any in 
Demosthenes himself, to whom, indeed, 
and to Thucydidcs in his orations, the 
style of the apostle, when it rises to the 
oratorical, bears no slight resemblance." 
The passage abounds with intensive and 
emphatic expressions, and manifests that 
the mind of the writer was labouring to 
convey ideas which language, even after 
all the energy of expression which he 
could command, would very imperfectly 
communicate. The trials which Paul 



94 



II. CORINTHIANS. 



[A. D. 60. 



worketh for ns a far more exceed- 



endured, to many persons would have 
seemed, to be any thing else but light. 
They consisted of want, and danger, 
and contempt, and stoning, and toil, 
and weariness, and the scorn of the 
world, and constant exposure to death 
by land or by sea. See ver. 7 — 10. 
comp. ch. xi. 23 — 27. Yet these trials, 
though continued through many years, 
and constituting, as it were, his very 
life, he speaks of as the lightest con- 
ceivable thing when compared with that 
eternal glory which awaited him. He 
strives to get an expression as emphatic 
as possible to show that in his estima- 
tion they were not worthy to be named 
in comparison with the eternal weight 
of glory. It is not sufficient to say that 
the affliction was " light" or was a 
mere trifle ; but he says that it was to 
endure but for a moment. Though 
trials had followed him ever since he 
began to make known the Redeemer, 
and though he had the firmest expecta- 
tion that they would follow him to the 
end of life and everywhere (Acts xx. 
23), yet all this was a momentary trifle 
compared with the eternal glory before 
him. The word rendered "light" 
(s\*<p£sv) means that which is easy to 
bear, and is usually applied to a burden. 
See Matt. xi. 30. Comp. 2 Cor. i. 17. 
1 Which is but for a moment. The 
Greek word here used (^a^stuT/W) 
occurs nowhere else in the New Testa- 
ment. It is an adverb, from ttbrhut, 
ctbTcc, and means properly, at this very 
instant ,■ immediately. Here it seems 
to qualify the word " light," and to be 
used in the sense of momentary, tran- 
sient. Blnomiield renders it, " for the 
at present lightness of our affliction." 
Doddridge, <; for this momentary light- 
ness of our affliction, which passes off 
so fast, and leaves so little impression 
that it may be called levity itself." The 
apostle evidently wished to express two 
ideas in as emphatic a manner as possi- 
ble; first, that the affliction was light, 
and, secondly, that it was transient, 
momentary, and soon passing away. 



ing and eternal weight of glory ; 



His object is to contrast this with the 
glory that awaited him, as being heavy, 
and as being also eternal. \ Worketh 
for us. See Note, ver. 12. Will pro- 
duce, will result in. The effect of these 
afflictions is to produce eternal glory. 
This they do, (1.) By their tendency to 
wean us from the world ; (2.) To purify 
the heart, by enabling us to break off 
from the sins on account of which God 
afflicts us; (3.) By disposing us to look 
to God for consolation and support in 
our trials ; (4.) By inducing us to con- 
template the glories of the heavenly 
world, and thus winning us to seek 
heaven as our home; and, (5.) Because 
God has graciously promised to reward 
his people in heaven as the result of 
their bearing trials in this life. It is by 
affliction that he purines them (Isa. 
xlviii. 1 0) ; and by trial that he takes 
their affections from the objects of time 
and sense, and gives them a relish for 
the enjoyments which result from the 
prospect of perfect and eternal glory. 
f A far more exceeding (ku.& v7ri0@o- 
hw ik vmepaxw). There is not to be 
found anywhere a more energetic ex- 
pression than this. The word (u7ng@c- 
a«, here used (whence our word hy- 
perbole) means properly a throwing, 
casting, or throwing beyond. In the 
New Testament it means excess, ex- 
cellence, eminence. See ver. 7. " The 
excellency of the power." The phrase 
K'j.^'v7r^&'.Khv means exceedingly, super- 
eminently. Rom. vii. 13. 1 Cor. xii. 31. 
2 Cor. i. 8. Gal. i. 13. This expression 
would have been by itself intensive in a 
high degree. But this was not sufficient 
to express Paul's sense of the glory 
which was laid up for Christians. It 
was not enough for him to use the ordi- 
nary highest expression for the superla- 
tive to denote the value of the object in 
his eye. He therefore coins an ex- 
pression, and adds sic uTn^Q-jxnv . It is 
not merely eminent ; but it is eminent 
unto eminence ; excess unto excess ; a 
hyperbole unto hyperbole — one hyper- 
bole heaped on another ; and the ex- 



A. D. 60.] 



CHAPTER IV. 



95 



18 While we look not at the 



pression means that it is "exceeding 
exceedingly" glorious; glorious in the 
highest possible degree. — Robinson. 
Mr. Slade renders it, " infinitely exceed- 
ing." The expression is the Hebrew 
form of denoting the highest superla- 
tive ; and it means that all hyperboles 
fail of expressing that eternal glory 
which remains for the just. It is infi- 
nite and boundless. You may pass 
from one degree to another; from one 
sublime height to another ; but still an 
infinity remains beyond. Nothing can 
describe the uppermost height of that 
glory; nothing can express its infini- 
tude. ^ Eternal. This stands in con- 
trast with the affliction that is for a mo- 
ment (jrx^ivTiK-L). The one is mo- 
mentary, transient ; so short, even in 
the longest life, that it may be said to 
be an instant ; the other has no limits to 
its duration. It is literally everlasting. 
Tf Weight (@dgoc). This stands opposed 
to the (iKw>ov) light affliction. That 
was so light that it was a trifle. It was 
easily borne. It was like the most 
light and airy objects, which constitute 
no burden. It is not even here called 
a burden, or said to be heavy in any 
degree. This is so heavy as to be 
a burden. Grotius thinks that the 
image is taken from gold or silver ar- 
ticles, that are solid and heavy, compar- 
ed with those that are mixed or plated. 
But why may it not refer to the insignia 
of glory and honour ; a robe heavy 
with gold, or a diadem or crown, 
heavy with gold or diamonds : glory so 
rich, so profuse as to be heavy ] The 
affliction was light; but the crown, the 
robe, the adornings in the glorious world 
were not trifles, or baubles, but solid, 
substantial, weighty. We apply the 
word weighty now to that which is 
valuable and important, compared with 
that which is of no value, probably be- 
cause the precious metals and jewels arc 
heavy ; and it is by them that we usually 
estimate the value of objects. \ Of 
glory (Jogiis). The Hebrew word 1133 
denotes weight as well as glory. And 



things which are seen, but at the 



perhaps Paul had that use of the word 
in his eye in this strong expression. It 
refers here to the splendour, magnifi- 
cence, honour, and happiness of the 
eternal world. — In this exceedingly in- 
teresting passage, which is worthy of 
the deepest study of Christians, Paul 
has set in most beautiful and emphatic 
contrast the trials of this life and the 
glories of heaven. It may be profitable 
to contemplate at a single glance the 
view which he had of them, that they 
may be brought distinctly before the 
mind. 

THE owe is 

1. Affliction - , SvJ^f. 

2. Light, \\-*?pov. 

3. For a moment, 7rag-w7riic.it.. 

the other is, by contrast, 
(1.) Glotit, S'ofy. 
(2.) Weight, yg/'^f. 
(3.) Eternal, tti^my. 
(4.) Eminent, or excellent, jcxS-' v7reg@i- 

(5.) Infinitely excellent, eminent in the 
highest degree, us vv^fioxw . 

So the account stands in the view of 
Paul; and with this balance in favour 
of the eternal glory, he regarded afflic- 
tions as mere trifles, and made it the 
grand purpose of his life to gain the 
glory of the heavens. What wise man, 
looking at the account, would not do 
likewise 1 

18. While we look, &c. Or, rather, 
we not looking at the things which are 
seen. The design of this is. to show in 
what way the afflictions which mey en- 
dured became in their view light and 
momentary. It was by looking to the 
glories of the future world, and thus 
turning away the attention from the 
trials and sorrows of this life. If we 
look directly at our trials; if the mind 
is fixed wholly on them, and we think 
of nothing else, they often appear heavy 
and long. Even comparatively light 
and brief sufferings wiil appear to be 
exceedingly difficult to bear. But if 



96 



II. CORINTHIANS. 



[A. D. GO. 



things which are not ° seen : for 
the things which are seen are 

a He. 11. 1. 



we can turn away the mind from them 
and contemplate future glory ; if we 
can compare them with eternal blessed- 
ness, and feel that they will introduce 
us to perfect and everlasting happiness, 
they will appear to be transitory, and 
will be easily borne. And Paul here 
has stated the true secret of bearing 
trials with patience. It is to look at the 
things which are unseen. To anticipate 
the glories of the heavenly world. To 
fix the eye on the eternal happiness 
which is beyond the grave; and tore- 
fleet how short these trials are, compared 
with the eternal glories of heaven ; and 
how short they will seem to be when 
we are there, f The things which are 
seen. The things here below; the 
things of this life — poverty, want, care, 
persecution, trial, &c. «j[ The things 
which are not seen. The glories of 
heaven. Comp. Heb. xi. 1. f The 
things which are seen are temporal. 
This refers particularly to the things 
which they suffered. But it is as true 
of all things here below. Wealth, plea- 
sure, fame, the three idols which the 
people of this world adore, are all to en- 
dure but for a little time. They will all 
soon vanish away. So it is with pain, and 
sorrow, and tears. All that we enjoy, 
and all that we suffer here, must soon 
vanish and disappear. The most 
splendid palace will decay ; the most 
costly pile will moulder to dust; the 
most magnificent city will fall to ruins ; 
the most exquisite earthly pleasures will 
soon come to an end ; and the most 
extended possessions can be enjoyed 
but a little time. So the acutest pain 
will soon be over ; the most lingering 
disease will soon cease ; the evils of 
the deepest poverty, want, and suffering 
will soon be passed. There is nothing 
on which the eye can fix, nothing that 
the heart can desire here, which will not 
soon fade away ; or, if it survives, it is 
temporary in regard to us. We must 
soon leave it to others; and if enjoyed, 



temporal ; but the things which 
are not seen are eternal. 



it will be enjoyed while our bodies are 
slumbering in the grave, and our souls 
engaged in the deep solemnities of 
eternity. How foolish then to make 
these our portion, and to, fix our affec- 
tions supremely on the things of this 
life ! How foolish also to be very deeply 
affected by the- trials of this life, which 
at the furthest can be endured but a 
little longer before we shall be forever 
beyond their reach ! % The things 
which are not seen are eternal. Every 
thing which pertains to that state be- 
yond the grave. (1.) God is eternal; 
not to leave us as our earthly friends do. 
(2.) The Saviour is eternal — to be our 
everlasting friend. (3.) The compan- 
ions and friends there are eternal. The 
angels who are to be our associates, and 
the spirits of the just with whom we 
shall live, are to exist forever. The 
angels never die ; and the pious dead 
shall die no more. There shall be then 
no separation, no death-bed, no grave, 
no sad vacancy and loss caused by the 
removal of a much-loved friend. (4.) 
The joys of heaven are eternal. There 
shall be no interruption ; no night ; no 
cessation ; no end. Heaven and all its 
joys shall be everlasting ; and he who 
enters there shall have the assurance 
that, those joys shall endure and increase 
while eternal ages shall roll away. 
(5.) It may be added, also, that the 
woes of hell shall be eternal. They are 
now among the things which to us 
" are not seen ;" and they, as well as 
the joys of heaven, shall have no end. 
Sorrow there shall never cease ; the soul 
shall there never die; the body that 
shall be raised up " to the resurrection 
of damnation" shall never again ex- 
pire. — And when all these things are 
contemplated, well might Paul say of 
the things of this life — the sorrows, 
trials, privations, and persecutions which 
he endured, that they were " light,'' 
and were " for a moment." How soon 
will they pass away ; how soon shall 



A.D.60.] 



CHAPTER IV. 



97 



we all be engaged amidst the unchang- 
ing and eternal realities of the things 
which are not seen ! 

REMARKS. 

1. Ministers of the gospel have no 
cause to faint or to be discouraged ver. 
1. Whatever may be the reception of 
their message, and whatever the trials 
to which they may be subjected, yet 
there are abundant sources of consola- 
tion and support in the gospel which 
they preach. They have the conscious- 
ness that they preach a system of truth ; 
that they are proclaiming that which 
God has revealed ; and, if they are faith- 
ful, that they have his smiles and appro- 
bation. Even, therefore, if men reject, 
and despise their message, and if they 
are called to endure many privations 
and trials, they should not faint. It is 
enough for them that they proclaim the 
truth which God loves, and that they 
meet with his approbation and smiles. 
Trials will come in the ministry as 
everywhere else, but there are also 
peculiar consolations. There may be 
much opposition and resistance to the 
message, but we should not faint or be 
discouraged. We should do our duty, 
and commit the result to God. 

2. The gospel should be embraced 
by those to whom it comes, ver. 2. If 
it has their reason and conscience in its 
favour, then they should embrace it 
without delay. They are under the 
most sacred obligation to receive it, and 
to become decided Christians. Every 
man is bound, and may be urged- to 
pursue, that course which his conscience 
approves; and the gospel may thus be 
pressed on the attention of all to whom 
it comes. 

3. If men wish peace of conscience, 
they should embrace the gospel, ver. 2. 
They can never find it elsewhere. No 
man's conscience is at peace from the 
fact that he does not repent, and love 
God and obey his gospel. His heart 
may love sin ; but his conscience cannot 
approve it. That is at peace only in 
doing the work of God ; and that can 
find self-approbation only when it sub- 
mits to him, and embraces the gospel 

9 



of his Son. Then the conscience is at 
ease. No man ever yet had a troubled 
conscience from the fact that he had 
embraced the gospel, and was an humble 
and decided Christian. Thousands and 
millions have had a troubled conscience 
from the fact that they have neglected 
it. No man on a death-bed ever had a 
troubled conscience because he em- 
braced religion too early in life. Thou- 
sands and millions have been troubled 
when they came to die, because they 
neglected it so long, or rejected it 
altogether. No man when death ap- 
proaches has a troubled conscience 
because he has lived too much devoted 
to God the Saviour, and been too active 
as a Christian. But how many have 
been troubled then because they have 
been worldly-minded, and selfish, and 
vain, and proud ! The conscience gives 
peace just in proportion as we serve 
God faithfully ; nor can all the art of 
man or Satan give peace to one con- 
science in the ways of sin, and in the 
neglect of the soul. 

4. Ministers should preach the truth 
— the simple truth — and nothing but 
the truth, ver. 2. They should make 
use of no false art, no deception, no 
trick, no disguise. They should be 
open, sincere, plain, pure in all their 
preaching, and in their manner of life. 
Such was the course of the Saviour; 
such the course of Paul; and such a 
course only will God approve and bless. 

5. This is a deluded world, ver. 4. It 
is blinded and deceived by him who is 
here called the " god of this world." 
Satan rules in the hearts of men ; and 
he rules by deceiving them, and in order 
to deceive them. Every thing which 
operates to prevent men from embracing 
the gospel has a tendency to blind the 
mind. The man who is seeking wealth 
as his only portion, is blinded and de- 
ceived in regard to its value. The man 
who is pursuing the objects of ambition 
as his main portion, is deceived in regard 
to the true value of things. And he, or 
she, who pursues pleasure as the main 
business of life, is deceived in regard to 
the proper value of objects. It is im- 
possible to conceive of a world moro 



98 



II. CORINTHIANS. 



[A.D. 60. 



deluded than this. We can conceive 
of a world more sinful, and more mi- 
serable, and such is hell ; but there is 
not delusion and deception there. 
Things are seen as they are ; and no one 
is deceived in regard to his character or 
prospects there. But here, every im- 
penitent man is deceived and blinded. 
He is deceived about his own character ; 
about the relative value of objects ; 
about his prospects for eternity ; about 
death, the judgment, heaven, hell. On 
none of these points has he any right 
apprehension ; and on none is it pos- 
sible for any human power to break the 
deep delusion, and to penetrate the 
darkness of his mind. 

6. Men are in danger, ver. 4. They 
are under deep delusion, and they tread 
unconcerned near to ruin. They walk 
in darkness — blinded by the god of this 
world, and are very near a precipice, 
and nothing will rouse them from their 
condition. It is like children gathering 
flowers near a deep gulf, when the 
pursuit of one more flower may carry 
them too far, and they will fall to rise 
no more. The delusion rests on every 
unsanctified mind ; and it needs to re- 
main but a little longer, and the soul 
will be lost. That danger deepens every 
day and every hour. If it is continued 
but a littie longer it will be broken in 
upon by the sad realities of death, 
judgment, and hell. But then it will 
be too late. The soul will be lost — 
deluded in the world of probation ; 
sensible of the truth only in the world 
of despair. 

7. Satan will practise every device 
and art possible to prevent the gospel 
from shining upon the hearts of men. 
That light is painful and hateful to his 
eyes, and he will do all that can be done 
to prevent its being diffused. Every 
art which long tried ingenuity and skill 
can devise, will be resorted to; every 
power which he can put forth will be 
exerted. If he can blind the minds of 
men, he will do it. If men can be 
hoodwinked, and gulled, it will be done. 
If error can be made to spread, and be 
embraced — error smooth, plausible, 
cunning — it will be diffused. Ministers 



will be raised up to preach it ; and the 
press will be employed to accomplish it. 
If sinners can be deceived, and made to 
remain at ease in their sins, by novels 
and seductive poetry ; by books false in 
sentiments, and perverse in morals, the 
press will be made to groan under the 
works of fiction. If theatres are neces- 
sary to cheat and beguile men, they 
will be reared ; and the song, and the 
dance, the ball, and the splendid party 
will alike contribute to divert the atten- 
tion from the cross of Christ, the worth 
of the soul, and the importance of a 
preparation to die. No art has been 
spared, or will be spared to deceive 
men ; and the world is full of the devices 
of Satan to hoodwink and blind the 
perishing, and lead them down to hell. 

8. Yet, Satan is not alone to blame 
for this. He does all he can, and he has 
consummate skill and art. Yet, let not 
the deluded sinner take comfort to him- 
self because Satan is the tempter, and 
because he is deluded. The bitterness 
of death is not made sweet to a young 
man because he has been deluded by 
the arts of the veteran in temptation ; 
and the fires of hell will not burn any 
the less fiercely because the sinner suf- 
fered himself to be deluded, and chose 
to go there through the ball-room or 
the theatre. The sinner is, after all, 
voluntary in his delusions. He does, 
or he might, know the truth. He goes 
voluntarily to the place of amusement; 
voluntarily forms the plans of gain and 
ambition which deceive and ruin the 
soul ; goes voluntarily to the theatre, 
and to the haunts of vice ; and chooses 
this course in the face of many warn- 
ings, and remonstrances. Who is to 
blame if he is lost 1 Who but himself] 

9. Sinners should be entreated to 
rouse from this delusive and false 
security. They are now blinded, and 
deceived. Life is too short and too un- 
certain to be playing such a game as 
the sinner does. There are too many 
realities here to make it proper to pass 
life amidst deceptions and delusions. 
Sin is real, and danger is real, and death 
is real, and eternity is real ; and man 
should rouse from his delusions, and 



A. D. 60.] 



CHAPTER IV. 



99 



look upon things as they are. Soon he 
will be on a bed of death, and then he 
will look over the follies of his life. 
Soon he will be at the judgment bar, 
and from that high and awful place look 
on the past and the future, and see 
things as they are. But, alas ! it will be 
too late then to repair the errors of a 
life ; and amidst the realities of those 
scenes, all that he may be able to do, 
will be to sigh unavailingly that he 
suffered himself to be deluded, deceived, 
and destroyed in the only world of pro- 
bation, by the trifles and baubles which 
the great deceiver placed before him to 
beguile him of heaven, and to lead him 
down to hell ! 

10. The great purpose of the ministry 
is to make known in any and every way 
the Lord Jesus Christ, ver. 5. To this, 
the ministers of the gospel are to devote 
themselves. It is not to cultivate farms ; 
to engage in traffic ; to shine in the 
social circle; to be distinguished for 
learning ; to become fine scholars ; to be 
profoundly versed in science; or to be 
distinguished as authors, that they are 
set apart ; but it is in every way pos- 
sible to make known the Lord Jesus 
Christ. Whatever other men do, or 
not do ; however the world may choose 
to be employed, their work is simple and 
plain, and it is not to cease or be inter- 
mitted till death shall close their toils. 
Neither by the love of ease, of wealth, 
or pleasure are they to turn aside from 
their work, or to forsake the vocation to 
which God has called them. 

11. We see the responsibility of the 
ministry, ver. 5. On the ministry de- 
volves the work of making the Saviour 
known to a dying world. If they will 
not do it, the world will remain in igno- 
rance of the Redeemer and will perish. 
If there is one soul to whom they 
might make known the Saviour, and to 
whom they do not make him known, 
that soul will perish, and the responsi- 
bility will rest on the minister of the 
Lord Jesus. And, O ! 1« >w groat is this 
responsibility ! And who is sufficient 
for these things'? 

12. Ministers of the gospel should 
submit to any self-denial in order that 



they may do good. Their Master did ; 
and Paul and the other apostles did. It 
is sufficient for the disciple that he be as 
the master; and the ministers of the 
gospel should regard themselves as set 
apart to a work of self-denial, and called 
to a life of toil, like their Lord. Their 
rest is in heaven, not on the earth. 
Their days of leisure and repose are to 
be found in the skies when their work 
is done, and not in a world perishing in 
sin. 

13. The ministry is a glorious work, 
ver. 5. What higher honour is there 
on earth than to make known a Re- 
deemer 1 What pleasure more exquisite 
can there be than to speak of pardon to 
the guilty 1 What greater comfort than 
to go to the afflicted and bind up their 
hearts ; to pour the balm of peace into 
the wounded spirit, and to sustain and 
cheer the dying 1 The ministry has its 
own consolations amidst all its trials ; 
its own honour amidst the contempt and 
scorn with which it is often viewed by 
the world. 

14. The situation of man would have 
been dreadful and awful had it not been 
for the light which is imparted by reve- 
lation, and by the Holy Spirit, ver. 6. 
Man would have ever remained like the 
dark night before God said " let there 
be light;" and his condition would have 
been thick darkness, where not a ray of 
light would have beamed on his be- 
nighted way. Some idea of what this 
was, azid would have continued to be, 
we have now in the heathen world, 
where thick darkness reigns over nations, 
though it has been somewhat broken in 
upon by the dim light which tradition 
has diffused there. 

15. God has power to impart light to 
the most dark and benighted mind. 
There is no one to whom he cannot 
reveal himself and make his truth 
known, ver. 6. With as much ease as 
he commanded light to shine out of 
darkness at first can he command the 
pure light of truth to shine on the minds 
of men; and on minds most beclouded 
by sin he can cause the sun of 
righteousness to shine with healing in 
his beams. 



100 



II. CORINTHIANS. 



[A. D. GO. 



16. We should implore the enlight- 
ening influence of the Spirit of truth. 
ver. 6. If God is the source of light, 
we should seek it at his hands. Nothing 
to man is so valuable as the light of 
truth ; nothing of so much worth as the 
knowledge of the true God; and with 
the deepest solicitude, and the most 
fervent prayer, should we seek the en- 
lightening influences of his Spirit, and 
the guidance of his grace. 

17. There is no true knowledge of 
God except that which shines in the 
face of Jesus Christ, ver. 6. He came 
to make known the true God. He is 
the exact image of God. He resembles 
him in all things. And he who does 
not love the character of Jesus Christ, 
therefore, does not love the character of 
God ; he who does not seek to be like 
Jesus Christ, does not desire to be like 
God. He who does not bear the image 
of the Redeemer, does not bear the 
image of God. To be a moral man 
merely, therefore, is not to be like God. 
To be amiable, and honest, merely, is 
not to be like God. Jesus Christ, the 
image of God, was more than this. He 
was religious. He was holy. He was, 
as a man, a man of prayer, and filled 
with the love of God, and was always 
submissive to his holy will. He sought 
his honour and glory ; and he made it 
the great purpose of his life and death to 
make known his existence, perfections, 
and name. To imitate him in this is to 
have the knowledge of the glory of God ; 
and no man is like God who does not 
bear the image of the Redeemer. No 
man is like God, therefore, who is not a 
Christian. Of course, no man can be 
prepared for heaven who is not a friend 
and follower of Jesus Christ. 

18. God designs to secure the pro- 
motion of his own glory in the manner 
in which religion is spread in the world, 
ver. 7. For this purpose, and with this 
view, he did not commit it to angels, 
nor has he employed men of rank, or 
wealth, or profound scientific attain- 
ments to be the chief instruments in its 
propagation. He has committed it to 
frail, mortal men ; and often to men of 
humble rank, and even humble attain- 



ments — except attainments in piety. In 
fitting them for their work his grace is 
manifest ; and in all the success which 
attends their labours it is apparent that 
it is by the mere grace and mercy of God 
that it is done. 

19. We see what our religion has 
cost. ver. 8, 9. Its extension in the 
world has been everywhere connected 
with sufferings, and toil, and tears. It 
began in the labours, sorrows, self- 
denials, persecutions, and dying agonies 
of the Son of God ; and to introduce it 
to the world cost his life. It was spread 
by the toils, and sacrifices, and suffer- 
ings of the apostles. It was kept up by 
the dying groans of martyrs. It has 
been preserved and extended on earth 
by the labours and prayers of the Re- 
formers, and amidst scenes of persecu- 
tion everywhere, and it is now extend- 
ing through the earth by the sacrifices 
of those who are willing to leave country 
and home ; to cross oceans and deserts ; 
and to encounter the perils of barbarous 
climes, that they may make it known 
to distant lands. If estimated by what 
it has cost, assuredly no religion, no 
blessing is so valuable as Christianity. 
It is above all human valuation ; and it 
should be a matter of unfeigned thank- 
fulness to us that God has been pleased 
to raise up men who have been willing 
to suffer so much that it might be per- 
petuated and extended on the earth; 
and we should be willing also to imitate 
their example, and deny ourselves, that 
we may make its inestimable blessings 
known to those who are now destitute. 
To us, it is worth all it has cost — all the 
blood of apostles and martyrs ; to others, 
also, it would be worth all that it would 
cost to send it to them. How can we bet- 
ter express our sense of its worth, and our 
gratitude to the dying Redeemer, and 
our veneration for the memory of self- 
denying apostles and martyrs, than by 
endeavouring to diffuse the religion for 
which they died all over the world 1 

20. We have in this chapter an illus- 
tration of the sustaining power of reli- 
gion in 'trials, ver. 8, 9. The friends 
of Christianity have been called to en- 
dure every form of suffering. Poverty, 



A. D. 60.] 



CHAPTER IV. 



101 



want, tears, stripes, imprisonments, and 
deaths have been their portion. They 
have suffered under every form of tor- 
ture which men could inflict on them. 
And yet the power of religion has never 
failed them. It has been amply tried ; 
and has shown itself able to sustain 
them always, and to enable them 
always to triumph. Though troubled, 
they have not been so close pressed that 
they had no room to turn ; though per- 
plexed, they have not been without 
some resource ; though persecuted by 
men, they have not been forsaken by 
God ; though thrown down in the con- 
flict, yet they have recovered strength, 
and been prepared to renew the strife, 
and to engage in new contentions with 
the foes of God. Who can estimate the 
value of a religion like this'? Who 
does not see that it is adapted to man in 
a state of trial, and that it furnishes him 
with just what he needs in this world ! 

21. Christianity will live. ver. 8, 9. 
Nothing can destroy it. All the power 
that could be brought to bear on it to 
blot it from the earth has been tried, and 
yet it survives. No new attempt to 
destroy it can prevail; and it is now 
settled that this religion is to live to the 
end of time. It has cost much to obtain 
this demonstration ; but it is worth all 
it has cost, and the sufferings of apostles 
and martyrs, therefore, have not been 
for naught. 

22. Christians should be willing to 
endure any thing in order that they 
may become like Christ on earth, and 
be like him in heaven, ver. 10. It is 
worth all their efforts, and all their self- 
denials. It is the grand object before 
us ; and we should deem no sufferings 
too severe, no self-denial or sacrifice too 
great, if we may become like him here 
below, and may live with him above, 
ver. 10, 11. 

23. In order to animate us in the 
work to which God has called us ; to 
encourage us in our trials ; and to 
prompt us to a faithful discharge of our 
duties, especially those who like Paul 
are called to preach the gospel, wo 
should have, like him, the following 
views and feelings — views and feelings 



adapted to sustain us in all our trials, 
and to uphold us in all the conflicts of 
life. (1.) A firm and unwavering be- 
lief of the truth of the religion which we 
profess, and of the truth which we make 
known to others, ver. 12. No man can 
preach successfully, and no man can do 
much good, whose mind is vacillating 
and hesitating ; who is filled with 
doubts, and who goes timidly to work, 
or who declares that of which he has no 
practical acquaintance, and no deep-felt 
conviction, and who knows not whereof 
he affirms. A man to do good must 
have a faith which never wavers ; a 
conviction of truth which is constant ; a 
belief settled like the everlasting hills, 
which nothing can shake or overturn. 
With such a conviction of the truth of 
Christianity, and of the great doctrines 
which it inculcates, he cannot but speak 
of it, and make known his convictions. 
He that believes that men ahe in fact 
in danger of hell, will tell them of it; 
he that believes there is an awful bar 
of judgment, will tell them of it; he that 
believes that the Son of God became in- 
carnate and died for men, will tell them 
of it ; he that believes that there is a 
heaven, will invite them to it. And one 
reason why professing Christians are so 
reluctant to speak of these things, is, 
that they have no very settled and defi- 
nite conviction of their truth, and no 
correct view of their relative importance. 
(2.) We should have a firm assurance 
that God has raised up the Lord Jesus, 
and that we also shall be raised from 
the dead. ver. 14. The hope and ex- 
pectation of the resurrection of the dead 
was one of the sustaining principles 
which upheld Paul in his labours, and 
to attain to this was one of the grand 
objects of his life. Acts xxiii. 6. Phil. 
iii. 11. Under the influence of this 
hope and expectation, he was willing to 
encounter any danger, and to endure 
any trial. The prospect of being raised 
up to eternal life and glory was all that 
was needful to make trials welcome, and 
to uphold him in the midst of privation 
and toils. And so we, if we are assured 
of this great truth, shall welcome trial 
also, and shall be able to endure afflic- 



102 



II. CORINTHIANS. 



[A. D. 60. 



tions and persecutions. They will soon 
be ended, and the eternal glory in the 
morning of the resurrection shall be 
more than a compensation for all that 
we shall endure in this life. (3.) We 
should have a sincere desire to promote 
the glory of God, and to bring as many 
as possible to join in his praise, and to 
celebrate his saving mercy, ver. 15. It 
was this which sustained and animated 
Paul ; and a man who has this as the 
leading object of his life, and his great 
purpose and aim, will be willing to 
endure much trial, to suffer much per- 
secution, and to encounter many dan- 
gers. No object is so noble as that of 
endeavouring to promote the divine 
glory ; and he who is influenced by that 
will care little how many sufferings he 
is called to endure in this life. 

24. Christians should have such a 
belief of the truth of their religion as to 
be willing to speak, of it at all times, and 
in all places, ver. 13. If we have such 
a belief we shall be willing to speak of 
it. We cannot help it. We shall so see 
its value, and so love it, and our hearts 
will be so full of it, and we shall see so 
much the clanger of our fellow-men, that 
we shall be instinctively prompted to go 
to them and warn them of their danger, 
and tell them of the glories of the Re- 
deemer. 

25. Christians may expect to be sup- 
ported and comforted in the trials and 
toils of life. ver. 16. The "outward 
man" will indeed perish and decay. 
The body will become feeble, weary, 
jaded, decayed, decrepit. It will be 
filled with pain, and will languish un- 
der disease, and will endure the mortal 
agony, and will be corrupted in the 
tomb. But the "inward man" will be 
renewed. The faith will be invigorated, 
the hope become stronger, the intellect 
brighter, the heart better, the whole 
soul be more like God. While the 
body, therefore, the less important part, 
decays and dies, the immortal part shall 
live and ripen for glory. Of what con- 
sequence is it, therefore, how soon or 
how much the body decays ; or when, 
and where, and how it dies. Let the 
immortal part be preserved, let that live, 



and all is well. And while this is done, 
we should not, we shall not " faint." 
We shall be sustained ; and shall find 
the consolations of religion to be fitted 
to all our wants, and adapted to all the 
necessities of our condition as weak, and 
frail, and dying creatures. 

26. We learn from this chapter how 
to bear affliction in a proper manner, 
ver. 17, 18. It is by looking at eternity 
and comparing our trials with the eter- 
nal weight of glory that awaits us. In 
themselves afflictions often seem heavy 
and long. Human nature is often ready 
to sink under them. The powers of the 
body fail, and the mortal frame is crush- 
ed. The day seems long while we 
suffer ; and the night seems often to 
be almost endless. Deut. xxviii. 67. 
But compared with eternity how short 
are* all these trials ! Compared with the 
weight of glory which awaits the be- 
liever, what a trifle are the severest 
sufferings of this life. Soon the ran- 
somed spirit will be released, and will 
be admitted to the full fruition of the 
joys of the world above. In that world 
all these sorrows will seem like the 
sufferings of childhood, that we have 
now almost forgotten, and that now 
seem to us like trifles. 

27. We should not look to the things 
which are seen as our portion, ver. 17, 
18. They are light in their character, 
and are soon to fade away. Our great 
interests are beyond the grave. There 
all is weighty, and momentous, and 
eternal. Whatever great interests we 
have are there. Eternity is stamped 
upon all the joys and all the sorrows 
which are beyond this life. Here all is 
temporary, changing, decaying, dying. 
There all is fixed, settled, unchanging, 
immortal. It becomes us then as ra- 
tional creatures to look to that world, 
to act with reference to it, to feel and 
act as if we felt that all ottr interests 
were there. Were this life all, every 
thing in relation to us would be trifling. 
But when we remember that there is an 
eternity ; that we are near it ; and that 
our conduct here is to determine our 
character and destiny there, life becomes, 
invested with infinite importance. Who 



A. D. 60.] 



CHAPTER V. 



103 



CHAPTER V. 

"[7 OR we know, that if our 
"■*- earthly house of this taber- 

can estimate the magnitude of the in- 
terests at stake 1 Who can appreciate 
aright the importance of every step we 
take, and every plan we form ] 

28. All here below is temporary, de- 
caying, dying, ver. 17, 18. Afflictions 
are temporary. They are but for a mo- 
ment, and will soon be passed away. 
Our sorrows here will soon be ended. 
The last sigh on earth will soon be 
heaved ; the last tear will have fallen 
on the cheek ; the last pain will have 
shot across the seat of life ! The last 
pang of parting with a beloved friend 
will soon have been endured ; and the 
last step which we are to take in " the 
valley of the shadow of death," will 
soon have been trod. And in like man- 
ner we shall soon have tasted the last 
cup of earthly joy. All our comforts 
here below will soon pass from us. 
Our friends will die. Our sources of 
happiness will be dried up. Our health 
will fail, and darkness will come over 
our eyes, and we shall go down to the 
dead. All our property must be left, 
and all our honours be parted with 
forever. In a little time — O, how brief! 
we shall have gone from all these, and 
shall be engaged in the deep and awful 
solemnities of the unchanging world. 
How vain and foolish, therefore, the 
attachment to earthly objects! How 
important to secure an interest in that 
future inheritance which shall never 
fade away ! 

29. Let it not be inferred, however, 
that all affliction shall be light, and for 
a moment, or that all earthly trial shall 
of course work out a far more exceed- 
ing and eternal weight of glory. There 
are sorrows beyond the grave compared 
with which the most heavy and most 
protracted woes this side the tomb, are 
"light," and are "but for a moment." 
And there are sorrows in this life, deep 
and prolonged afflictions — which by no 
means tend to prepare the soul for the 
"far more exceeding and eternal weigbt 



nacle a were dissolved, we have 
a building of God, an house * not 

a Job 4. 19. 2Pe.l.l3, 14. 6 1Pe. 1.4. 



of glory." Such are those afflictions 
where there is no submission to the will 
of God ; where there is murmuring, re- 
pining, impatience, and increased re- 
bellion; where there is no looking to 
God for comfort, and no contemplation 
of eternal glory. Such are those afflic- 
tions where men look to philosophy, or 
to earthly friends to comfort them ; or 
where they plunge deeper into the busi- 
ness, the gayety, or the vices of the 
world, to drown their sorrows and to 
obliterate the sense of their calamities. 
This is " the sorrow of the world which 
worketh death." 2 Cor. vii. 10. In 
afflictions, therefore, it should be to us a 
matter of deep and anxious solicitude 
to know whether we have the right 
feelings, and whether we are seeking 
the right sources of consolation. And 
in such seasons it shall be the subject 
of our deep and earnest prayer to God 
that our trials may, by his grace, be 
made to work out for us " a far more 
exceeding and eternal weight of glory." 
All are afflicted; all suffer in various 
ways ; and all may find these trials ter- 
minate in eternal blessedness beyond 
the grave. 

CHAPTER V. 
Tins chapter is closely connected 
with the former, and indeed has been 
improperly separated from it, as is mani- 
fest from the word " For" (yag) with 
which it commences. It contains a 
further statement of reasons for what 
had been said in the previous chapter. 
The main subject there was the minis- 
try ; the honesty and fidelity with 
which Paul and his fellow-labourers 
toiled (ver. 1 — 3) ; the trials and dan- 
gers which they encountered in the 
work of the ministry (ver. 7 — 12) ; and 
the consolations and supports which 
they had in its various trials, ver. 13 — 18. 
This chapter contains a continuation of 
the same subject, and a further state- 
m< tit of the motives which prompted 
them to their work, and of the supports 



104 



II. CORINTHIANS. 



[A. D. 60. 



made with hands, eternal in the 
heavens. 

which upheld them in the arduous du- 
ties to which they were called. It is a 
chapter full of exquisite beauties of 
sentiment and of language, and as well 
adapted to give consolation and support 
to all Christians now as it is to minis- 
ters; and the sentiments are as well 
adapted to sustain the humblest believer 
in his trials as they were to sustain the 
apostles themselves. The following are 
the points of consolation and support, 
and reasons for their zeal and self-denial, 
to which the apostle refers. 

1 . They had the assured prospect of 
the resurrection, and of eternal life, 
ver. 1 — 4. The body might decay, 
and be worn out ; it might sigh and 
groan, but they had a better home, a 
mansion of eternal rest in the heavens. 
It was their earnest desire to reach 
heaven ; though not such a desire as 
to make them unwilling to endure the 
toils and trials which God should ap- 
point to them here below, but still an 
earnest, anxious wish to reach safely 
their eternal home in the skies. In the 
prospect of their heavenly home, and 
their eternal rest, they were willing to 
endure all the trials which were ap- 
pointed to them. 

2. God had appointed them to this ; 
he had fitted them for these trials ; he 
had endowed them with the graces of 
his Spirit; and they were, therefore, 
willing to be absent from the body, and 
to be present with the Lord. ver. 5 — 8. 
They had such a view of heaven as 
their home that they were willing at 
any time to depart and enter the world 
of rest, and they did not, therefore, 
shrink from the trials and dangers which 
would be likely soon to bring them 
there. 

3. They had a deep and constant 
conviction that they must soon appear 
before the judgment seat of Christ, ver. 
9 — 11. They laboured that they might 
be accepted by him (ver. 9) ; they 
knew that they must give a solemn 
account to him (ver. 10) ; they had a 



2 For in this we groan, 

a Ro. 8. 23. 



clear view, and a deep impression of 
the awful terrors of that day, and they 
laboured, therefore, to save as many as 
possible from the condemnation of the 
great Judge of all, and endeavoured to 
" persuade" them to be prepared for that 
scene, ver. 11. 

4. Though to some they might ap- 
pear to be under the influence of im- 
proper excitement, and even to be de- 
ranged (ver. 14), yet they were acting 
only under the proper influence of the 
love of Christ. ver. 14, 15. They were 
constrained and urged on by his love ; 
they knew that he had died for all, and 
that all men were dead in sin ; and 
they felt themselves the constraining 
influence of that love prompting them 
to deny themselves, and to devote their 
all to his service and cause. 

5. Their views of all things had been 
changed, ver. 16, 17. They had 
ceased to act under the influences which 
govern other men ; but their own hearts 
had been changed, and they had become 
new creatures in Christ, and in their 
lives they evinced the spirit which 
should govern those who were thus re- 
newed. 

6. They had been solemnly commis- 
sioned by God as his ambassadors in 
this cause. They had been sent to 
make known the terms and the way of 
reconciliation, and they felt it to be their 
duty to proclaim those terms on as wide 
a scale as possible, and with the utmost 
zeal and self-denial. It was God's glo- 
rious plan of reconciliation ; and on the 
ground of the atonement made by the 
Redeemer, they could now offer salva- 
tion to all mankind, and as all might he 
saved, they felt themselves bound to 
offer the terms of salvation to as many 
as possible, ver. 18 — 21. The grand 
argument for urging sinners to be re- 
conciled to God, is the fact that Christ 
has died for their sins, and, therefore, the 
apostles apprized of this fact, sought to 
urge as many as possible to become his 
friends, ver. 21. 



A. D. 60.] 



CHAPTER V. 



105 



1. For we know. We who are en- 
gaged in the work of the gospel minis- 
try. Paul is giving a reason why he 
and his fellow-labourers did not become 
weary and faint in their work. The 
reason was, that they knew that even if 
their body should die, they had an in- 
heritance reserved for them in heaven. 
The expression "we know" is the lan- 
guage of strong and unwavering assur- 
ance. They had no doubt on the sub- 
ject. And it proves that there may be 
the assurance of eternal life ; or such 
evidence of acceptance with God as to 
leave no doubt of a final admission into 
heaven. This language was often used 
by the Saviour in reference to the truths 
which he taught (John hi. 11 ; iv. 22) ; 
and it is used by the sacred writers in 
regard to the truths which they record- 
ed, and in regard to their own personal 
piety. John xxi. 24 ; 1 John ii. 3. 5. 
18 ; iii. 2. 14. 19. 24; iv. 6. 13; v. 2. 
15. 19, 20. f That if our earthly 
house. The word "earthly" here 
(hriyeios) stands opposed to " heavenly," 
or to the " house eternal (h rrfc ougx- 
vo??) in the heavens." The word pro- 
perly means ' upon earth, terrestrial, be- 
longing to the earth, or on the earth,' 
and is applied to bodies (I Cor. xv. 40) ; 
to earthly things (John iii. 12) ; to earth- 
ly, or worldly wisdom, James iii. 15. 
The word house here refers doubtless to 
the body, as the habitation, or the dwell- 
ing-place of the mind or soul. The 
soul dwells in it as we dwell in a house, 
or tent. % Of this tabernacle. This 
word means a booth, or tent — a mov- 
able dwelling. The use of the word 
here is not a mere redundancy, but the 
idea which Paul designs to convey is, 
doubtless, that the body — the house of 
the soul — was not a permanent dwell- 
ing-place, but was of the same nature 
as a booth or tent, that was set up for a 
temporary purpose, or that was easily 
taken down iii migrating from one place 
to another. It refers here to the body 
as the frail and temporary abode of the 
soul. It is not a permanent dwelling; 
a fixed habitation, but is liable to be 
taken down at any moment, and was 
fitted up with that view. Tindal ren- 



ders it, '■ if our earthly mansion wherein 
we now dwell." The Syriac renders 
it, " for we know that if our house on 
earth,which is our body, were dissolved." 
The idea is a beautiful one, that the 
body is a mere unfixed, movable dwell- 
ing-place ; liable to be taken down at 
any moment, and not designed, any 
more than a tent is, to be a permanent 
habitation. | Were dissolved (k^tcc- 
xud-?:). This word means properly to 
disunite the parts of any thing; and is 
applied to the act of throwing down, or 
destroying a building. It is applied here 
to the body, regarded as a temporary 
dwelling that might be taken down, and 
it refers, doubtless, to the dissolution of 
the body in the grave. The idea is, 
that if this body should moulder back to 
dust, and be resolved into its original 
elements ; or if by great zeal and labour 
it should be exhausted and worn out. 
Language like this is used by Eliphaz, 
the Temanite, in describing the body of 
man. " How much less in those that 
dwell in houses of clay," &c. Job iv. 19. 
Comp. 2 Pet. i. 13, 14. f We have a 
building of God. Robinson (Lexicon) 
supposes that it refers to " the future 
spiritual body as the abode of the soul." 
Some have supposed that it refers to 
some "celestial vehicle" with which 
God invests the soul during the inter- 
mediate state. But the Scripture is si- 
lent about any such celestial vehicle. 
It is not easy to tell what was the pre- 
cise idea which Paul here designed to 
convey. Perhaps a few remarks may 
enable us to arrive at the meaning. 
(1.) It was not to be temporary ; not a 
tent or tabernacle that could be taken 
down. (2.) It was to be eternal in the 
heavens. (3.) It was to be such as to 
constitute a dwelling ; a clothing, or 
such a protection as should keep the 
soul from being " naked." (4.) It was 
to be such as should constitute " life" 
in contradistinction from " mortality." 
These things will better agree with the 
supposition of its referring to the future 
body of the saints than any thing else ; 
and probably the idea of Paul is, that 
the bodj there will be incorruptible and 
immortal. When he says it is a " build- 



106 



II. CORINTHIANS. 



[A. D. 60. 



earnestly desiring to be clothed 



ing of God" (:•«. ©s^-), he evidently 
means that it is made by God ', that he 
is the architect of that future and eternal 
dwelling. Macknight and some others, 
however, understood this of the man- 
sions which God has fitted up for his 
people in heaven, and which the Lord 
Jesus has gone to prepare for them. 
Comp. John xiv. 2. But see Note on 
ver. 3. Tf An house. A dwelling ; an 
abode; that is, according to the inter- 
pretation above, a celestial, pure, im- 
mortal body ; a body that shall have 
God for its immediate author, and that 
shall be fitted to dwell in heaven forever. 
Tf Not made with hands. Not con- 
structed by man ; a habitation not like 
those which are made by human skill, 
and which are therefore easily taken 
down or removed, but one that is made 
by God himself. This does not imply 
that the " earthly house" which is to be 
superseded by that in heaven is made 
with hands, but the idea is, that the 
earthly dwelling has things about it 
which resemble that which is made by 
man, or as if it were made with hands ; 
i. e. it is temporary, frail, easily taken 
down or removed. But that which is 
in heaven is permanent, fixed, eternal, 
as if made by God. \ Eternal in the 
heavens. Immortal; to live forever. 
The future body shall never be taken 
down or dissolved by death. It is 
eternal, of course, only in respect to the 
future, and not in respect to the past. 
And it is not only eternal, but it is to 
abide forever in the heavens — in the 
world of glory. It is never to be sub- 
jected to a dwelling on the earth ; never to 
be in a world of sin, suffering, and death. 
2. For in this. In this tent, taber- 
nacle, or dwelling. In our body here. 
% We groan. Comp. Note Rom. viii. 
22. The sense is, that we are subject- 
ed to so many trials and afflictions in 
the present body ; that the body is sub- 
jected to so many pains and to so much 
suffering, as to make us earnestly desire 
to be invested with that body which 
shall be free from all susceptibility to 



upon with our house which is 
from heaven : 

suffering, f Earnestly desiring to be 
clothed upon with our house, &c. There 
is evidently here a change of the meta- 
phor which gives an apparent harshness 
to the construction. One idea of the 
apostle is, that the body here, and the 
spiritual body hereafter, is a house or a 
dwelling. Here he speaks of it as a 
garment which may be put on or laid off; 
and of himself as earnestly desiring to 
put on the immortal clothing or vestment 
which was in heaven. Both these figures 
are common in ancient writings, and a 
change in this manner in the popular style 
is not unusual. The Pythagoreans com- 
pared the body to a tent, or hut for the 
soul ; the Platonists liken it to a vest- 
ment. — Bloomjield. The Jews speak 
of a vestment to the soul in this world 
and the next. They affirm that the 
soul had a covering when it was under 
the throne of God, and before it was 
clothed with the body. This vestment 
they say was " the image of God" which 
was lost by Adam. After the fall, they 
say, Adam and all his posterity were 
regarded as naked. In the future world 
they say the good will be clothed with a 
vestment for the soul which they speak 
of as lucid and radiant, and such as no 
one on earth can attain. — Schoettgen. 
But there is no reason to think that 
Paul referred to any such trifles as the 
Jews have believed on this subject. He 
evidently regarded man as composed of 
body and soul. The soul was the more 
important part, and the body constituted 
its mere habitation or dwelling. Yet a 
body was essential to the idea of the 
complete man ; and since this was frail 
and dying, he looked forward to a union 
with the body that should be eternal in 
the heavens, as a more desirable and 
perfect habitation of the soul. Mr. 
Locke has given an interpretation of 
this in which he is probably alone, but 
which has so much appearance of 
plausibility that it is not improper to re- 
fer to it. He supposes that this whole 
passage has reference to the fact that at 
the coming of the Redeemer the body 



A. D. 60.] 



CHAPTER V. 



107 



3 If so be that being clothed 
we shall not be found naked. a 



a Re. 3. 18; 16. 15. 



will be changed without experiencing 
death (comp. 1 Cor. xv. 51, 52) ; that 
Paul expected that this might soon 
occur ; and that he earnestly desired to 
undergo this transformation without ex- 
periencing the pains of dying. He 
therefore paraphrases it, " For in this 
tabernacle I groan, earnestly desiring, 
without putting off this mortal, earthly 
body by death, to have that celestial 
body superinduced, if so be the coming 
of Christ shall overtake me in this life, 
before I put off this body." f With our 
house. The phrase ' to be clothed upon 
with our house' seems to be harsh and 
"unusual. The sense is plain, however, 
that Paul desired to be invested with 
that pure, spiritual, and undecaying 
body which was to be the eternal abode 
of his soul in heaven. That he speaks 
of as a house (owdth'^ii), a more perma- 
nent and substantial dwelling than a 
tent, or tabernacle. 

3. If so be that being clothed. This 
passage has been interpreted in a great 
many different ways. The view of 
Locke is given above. Rosenmilller ren- 
ders it, " For in the other life we shall 
not be wholly destitute of a body, but 
we shall have a body." Tindal renders 
it, " If it happen that we be found clothed, 
and not naked." Doddridge supposes 
it to mean, " since being so clothed 
upon, we shall not be found naked, 
and exposed to any evil and inconve- 
nience, how entirely soever we may be 
stripped of every thing we can call our 
own here below." Hammond explains 
it to mean, "If, indeed, we shall, happily. 
be among the number of those faithful 
Christians, who will be found clothed 
upon, not naked." Various other ex- 
positions may be seen in the larger com- 
mentaries. The meaning is probably 
this: (1.) The word "clothed" refers 
to the future spiritual body of believers; 
the denial habitation in which I hey 
shall reside. (2.) The expression im- 
plies an earnest desire of Paul to be thus 



4 For we that are in this ta- 
bernacle do groan, being burden- 
ed : not for that we would be 



invested with that body. (3.) It is the 
language of humility and of deep solici- 
tude, as if it were possible that they 
might fail, and as if it demanded their 
utmost care and anxiety that they might 
thus be clothed with the spiritual body 
in heaven. (4.) It means that in that 
future state, the soul will not be naked; 
i. e. destitute of any body, or covering. 
The present body will be laid aside. It 
will return to corruption, and the dis- 
embodied Spirit will ascend to God and 
to heaven. It will be disencumbered 
of the body with which it has been so 
long clothed. But we are not thence 
to infer that it will be destitute of a 
body ; that it will remain a naked soul. 
It will be clothed there in its appropri- 
ate glorified body ; and will have an 
appropriate habitation there. This does 
not imply, as Bloomfield supposes, that 
the bodies of the wicked will be desti- 
tute of any such habitation as the glo- 
rified body of the saints ; which may be 
true — but it means simply that the soul 
shall not be destitute of an appropriate 
body in heaven, but that the union of 
body and soul there shall be known as 
well as on earth. 

4. For we. We who are Christians. 
All Christians, 1 That are in this ta- 
bernacle. This frail and dying body. 
Note, ver. 1. t Do groan. See ver. 2. 
This is a further explanation of what is 
s,aid in ver. 2. It implies an ardent and 
earnest desire to leave a world of toil 
and pain, and to enter into a world of 
rest and glory, % Being burdened. 
Being borne down by the toils, and 
trials, and calamities of this life. See 
Note, ch. iii. 7 — 10. % Nut for that we 
would be unclothed. Not that we are 
impatient, and unwilling to bear these 
burdens as long as God shall appoint. 
Not that we merely wish to lay aside 
this mortal body. We do not desire to 
die and depart merely because we suffer 
much, and because the body here is 
subjected to great trials. This is not 



108 



II. CORINTHIANS. 



[A. D. 60. 



unclothed, but clothed upon, that 
mortality ° might be swallowed 
up of life. 

5 Now he that hath wrought 6 

a 1 Co 15. 53. b Is. 29. 23. Ep. 2. 10. 



the ground of our wish to depart. We 
are willing to bear trials. We are not 
impatient under afflictions. — The senti- 
ment here is, that the mere fact that we 
may be afflicted much and long, should 
not be the principal reason why we 
should desire to depart. We should be 
willing to bear all this as long as God 
shall choose to appoint. The anxiety 
of Paul to enter the eternal world was 
from a higher motive than a mere desire 
to get away from trouble, % But 
clothed upon. To be invested with our 
spiritual body. We desire to be clothed 
with that body. We desire to be in 
heaven, and to be clothed with immor- 
tality. We wish to have a body that 
shall be pure, undecaying, ever glorious. 
It was not, therefore, a mere desire to 
be released from sufferings ; it was an 
earnest wish to be admitted to the glories 
of the future world, and partake of the 
happiness which he would enjoy there. 
This is one of the reasons why Paul 
wished to be in heaven. Other reasons 
he has stated elsewhere. Thus in Phil. 
i. 23 he says he had " a desire to 
depart and to be with Christ." So in 
ver. 8 of this chapter, he says he was 
" willing rather to be absent from the 
body and to be present with the Lord." 
In 2 Tim. iv. 6 — 8, he speaks of the 
"crown of righteousness" laid up for 
him as a reason why he was willing to 
die. If That mortality might be swal- 
lowed up of life. On the meaning of 
the word rendered " swallowed up" 
(*2T*7rc"3-j?) see Note on 1 Cor. xv. 54. 
The meaning here is, that it might be 
completely absorbed ; that it might cease 
to be ; that there might be no more mor- 
tality, but that he might pass to the 
immortal state — to the condition of eter- 
nal life in the heavens. The body here 
is mortal; the body there will be im- 
mortal ; and Paul desired to pass away 
from the mortal state to one that shall 



us for the self-same thing, is 
God, who also hath given unto 
us the earnest c of the Spirit. 
6 Therefore ive are always 

cEp. 1. 14. 



be immortal, a world where there shall 
be no more death. Comp. 1 Cor. xv. 53. 

5. Now he that hath wrought us fur 
the self -same thing. The phrase " self- 
same thing" here means this very thing, 
i. e. the thing to which he had referred 
— the preparation for heaven, or the hea- 
venly dwelling. The word "wrought" 
here (icur^yxtrufxivcc) means that God 
had formed, or made them for this ; that 
is, he had by the influences of the Spirit, 
and by his agency on the heart, created 
them, as it were, for this, and adapted 
them to it. God has destined us to this 
change from corruption to incorruption ; 
he has adapted us to it ; he has formed 
us for it. It does not refer to the origi- 
nal creation of the body and the soul 
for this end, but it means that God, by 
his own renewing, and sanctifying, and 
sustaining agency, had formed them for 
this, and adapted them to it. The object 
of Paul in stating that it was done by 
God, is to keep this truth prominently 
before the mind. It was not by any 
native inclination, or strength, or power 
which they had, but it was all to be 
traced to God. Comp. Eph. ii. 10. 
f Who also hath given. In addition to 
the fitting for eternal glory he has given 
us the earnest of the Spirit to sustain 
us here. We are not only prepared to 
enter into heaven, but we have here 
also the support produced by the earnest 
of the Spirit, % The earnest of the 
Spirit. On the meaning of this, see 
Note on ch. i. 22. He has given to us 
the Holy Spirit as the pledge or assur- 
ance of the eternal inheritance. 

6 . Therefore we are always confident. 
The word here used ((tafouvns) means 
to be of good cheer. To have good 
courage, to be full of hope. The idea 
is, that Paul was not dejected, cast down, 
disheartened, discouraged. He was 
cheerful and happy. He was patient in 
his trials, and diligent in his calling. 



A. D. CO.] 



confident, knowing that, whilst 
we are at home in the body, we 
are absent from the Lord ; 



CHAPTER V. 109 

7 (For a we walk by faith, not 
by sight :) 

a Ro. 8. 24, 25. 



He was full of hope, and of the confi- 
dent expectation of heaven; and this 
filled him with cheerfulness and with 
joy. Tindal renders it, "we are 
always of goud cheere." And this was 
not occasional and transitory, it was 
constant, it was uniform, it always 
(jravrGTi) existed. — This is an instance 
of the uniform cheerfulness which will 
be produced by the assured prospect of 
heaven. It is an instance too when the 
hope of heaven will enable a man to 
face danger with courage ; to endure toil 
with patience ; and to submit to trials 
in any form with cheerfulness, f Know- 
ing. See ver. 1. This is another in- 
stance in which the apostle expresses 
undoubted assurance. f Whilst we 
are al home in the body. The word 
here used (ivSn/ucuvn;) means literally to 
be among one's own people, to be at 
home ; to be present in any place. It is 
here equivalent to saying, ' while we 
dwell in the body.' See ver. 1. Dod- 
dridge renders it, " sojourning in the 
body ;" and remarks that it is improper 
to render it ' at home in the body,' since 
it is the apostle's design to intimate that 
this is not our home. But Bloomfield 
says that the word is never used in the 
sense of sojourning. The idea is not 
that of being " at home" — for this is an 
idea which is the very opposite of that 
which the apostle wishes to convey. 
His purpose is not at all to represent 
the body here as our home, and the 
original word docs not imply that. It 
means here simply to be in the body; 
to be present in the body ; that is, while 
we are in the body, ^ We are absent 
from the Lord. The Lord Jesus. See 
Notes, Acts i. 24. Comp. Phil. i. 23. 
Here he was in a strange world, and 
among strangers. His great desire and 
purpose was to be vrilh the Lord ; and 
hence he cared little how soon the frail 
tabernacle of the body was taken down, 
and was cheerful amidst all the labours 
and sufferings that tended to bring it to 
10 



the grave, and to release him to go to 
his eternal home where he would be 
present forever with the Lord. 

7. For we walk. To walk, in the 
Scriptures often denotes to live, to act, 
to conduct in a certain way. See Notes 
on Rom. iv. 12 ; vi. 4. It has reference 
to the fact that life is a journey, or a 
pilgrimage, and that the Christian is 
travelling to another country. The 
sense here is, that we conduct ourselves 
in our course of life with reference to 
the things which are unseen, and not 
with reference to the things which are 
seen. «j[ By faith. In the belief of 
those things which we do not see. We 
believe in the existence of objects which 
are invisible, and we are influenced by 
them. To walk by faith, is to live in 
the confident expectation of things that 
are to come ; in the belief of the exist- 
ence of unseen realities ; and suffering 
them to influence us as if they were 
seen. The people of this world are 
influenced by the tilings that are seen. 
They live for wealth, honour, splendour, 
praise, for the objects which this world 
can furnish, and as if there were no- 
thing which is unseen, or as if they 
ought not to be influenced by the things 
which are unseen. The Christian, on 
the contrary, has a firm conviction of 
the reality of the glories of heaven ; of 
the fact that the Redeemer is there ; of 
the fact that there is a crown of glory ; 
and he lives, and acts as if that were all 
real, and as if he saw it all. The 
simple account of faith, and of living by 
faith is, that we live and act as if these 
things were true, and surfer them to 
make an impression on our mind ac- 
cording to their real nature. See Note 
on Mark xvi. 16. It is contradistin- 
guished from living simply under the 
influence of things that are seen. God 
is unseen — but the Christian lives, and 
thinks, and acts as if there were a God, 
and as if he saw him. Christ is un- 
seen now by the bodily eye; but the 



110 



II. CORINTHIANS. 



[A. D. 60. 



8 We are confident, / say, 



Christian lives and acts as if he were 
seen, i. e. as if his eye were known to 
be upon us, and as if he was now ex- 
alted to heaven and was the only 
Saviour. The Holy Spirit is unseen ; 
but he lives, and acts as if there were 
such a Spirit, and as if his influences 
were needful to renew, and purify the 
soul. Heaven is unseen ; but the Chris- 
tian lives, and thinks, and acts as if 
there were a heaven, and as if he now 
saw its glories. He has confidence in 
these, and in kindred truths, and he acts 
as if they were real. — Could man see all 
these ; were they visible to the naked 
eye as they are to the eye of faith, no 
one would doubt the propriety of living 
and acting with reference to them. But 
if they exist, there is no more impro- 
priety in acting with reference to them 
than if they were seen. Our seeing or 
not seeing them does not alter their 
nature or importance, and the fact that 
they are not seen does not make it 
improper to act with reference to them. 
— There are many ways of being con- 
vinced of the existence and reality of 
objects besides seeing them ; and it may 
be as rational to be influenced by the 
reason, the judgment, or by strong con- 
fidence, as it is to be influenced by sight. 
Besides, all men are influenced by 
things which they have not seen. They 
hope for objects that are future. They 
aspire to happiness which they have not 
yet beheld. They strive for honour and 
wealth which are unseen, and which is 
in the distant future. They live, and 
act — influenced by strong faith and 
hope — as if these things were attainable ; 
and they deny themselves, and labour, 
and cross oceans and deserts, and 
breathe in pestilential air to obtain those 
things which they have not seen, and 
which to them are in the distant future. 
And why should not the Christian en- 
dure like labour, and be willing to suf- 
fer in like manner, to gain the unseen 
crown which is incorruptible, and to 
acquire the unseen wealth which the 
moth does not corrupt 1 — And further 



and a willing rather to be absent 

a Ph. 1. 23. 



still, the men of this world stare for 
those objects which they have not beheld, 
without any promise or any assurance 
that they shall obtain them. No being 
able to grant them has promised them; 
no one has assured them that their lives 
shall be lengthened out to obtain them. 
In a moment they may be cut off 
and all their plans frustrated ; or they 
maybe utterly disappointed and all their 
plans fail ; or if they gain the object, it 
may be unsatisfactory, and may furnish 
no pleasure such as they had antici- 
pated. But not so the Christian. He 
has, (1.) The promise of life. (2.) He 
has the assurance that sudden death 
cannot deprive him of it. It at once 
removes him to the object of pursuit, 
wot from it. (3.) He has the assurance 
that when obtained, it shall not disgust, 
or satiate, or decay, but that it shall 
meet all the expectations of the soul, 
and shall be eternal, f Not by sight. 
This may mean either that we are not 
influenced by a sight of these future 
glories, or that we are not influenced by 
the things which we see. The main 
idea is, that we are not influenced and 
governed by the sight. We are not 
governed and controlled by the things 
which we see, and we do not see those 
things which actually influence and 
control us. In both it is faith that con- 
trols us, and not sight. 

8. We are confident, ver. 6. We 
are cheerful, and courageous, and ready 
to bear our trial. Tindai renders it, 
" we are of good comfort." *[ And uni- 
ting rather to be absent from the body. 
We would prefer to die. The same 
idea occurs in Phil. i. 23. " Having a 
desire to depart and to be with Christ; 
which is far better." The sense is, that 
Paul would have preferred to die, and 
to go to heaven, rather than to remain 
in a world of sin and trial, f To be 
present with the Lord. The Lord Jesus. 
See Note on Acts i. 24. Comp. Phil. 
i. 23. The idea of Paul is, that the 
Lord Jesus would constitute the main 
glory of heaven, and that to be with 



A. D. GO.] 



CHAPTER V. 



Ill 



from the body, and to be present 
with the Lord. 

9 Wherefore we * labour, that, 

1 endeavour. 



him was equivalent to being in a place 
of perfect bliss. He had no idea of any 
heaven where the Lord Jesus was not ; 
and to be with him was to be in heaven. 
That world where the Redeemer is, is 
heaven. This also proves that the spirits 
of the saints, when they depart, are with 
the Redeemer ; i. e. are at once taken 
to heaven. It demonstrates, (1.) That 
they are not annihilated. (2.) That 
they do not sleep, and remain in an un- 
conscious state, as Dr. Priestley supposes. 
(3.) That they are not in some inter- 
mediate state, either in a state of purga- 
tory, as the Papists suppose, or a state 
where all the souls of the just and the 
unjust are assembled in a common abode, 
as many Protestants have supposed; but, 
(4.) That they dwell with Christ ; 
they are with the Lord (jrgog rov Kuycv). 
They abide in his presence ; they par- 
take of his joy and his glory ; they are 
permitted to sit with him in his throne. 
Rev. iii. 21. The same idea the Saviour 
expressed to the dying thief, when he 
said, " to-day shalt thou be with me in 
paradise." Luke xxiii. 43. 

9. Wherefore (a/o). In view of the 
facts stated above. Since we have the 
prospect of a resurrection and of future 
glory ; since we have the assurance that 
there is a house not made with hands, 
eternal in the heavens ; and since God 
has given to us this hope, and has 
granted to us the earnest of the Spirit, 
we make it our great object so to live as 
to be accepted by him. f We labour. 
The word here used (<pikGri/uiu{j.zd-x, from 
<piK(jQ and Ttjuii, loving honour) means 
properly to love honour; to be ambitious. 
This is its usual classical signification. 
In the New Testament, it means to be 
ambitious to do any thing ; to exert one's 
self; to strive, as if from a love or sense 
of honour. As in English, to make it 
a point of honour to do so and so. — 
Robinson (Lex.). See Rom. xv. 20. 
1 Thess. iv. 11. It means here, that 



whether present or absent, we 
may be accepted of him. 

10 For a we must all appear be- 

a Ro. 14. 10. 

Paul made it a point of constant effort ; 
it was his leading and constant aim to 
live so as to be acceptable to God, and 
to meet his approbation wherever he 
was. % Whether present or absent. 
Whether present with the Lord (ver. 8), 
or absent from him (ver. 6) ; that is, 
whether in this world or the next ; 
whether we are here, or removed to 
heaven. Wherever we are, or may be, 
it is, and will be our main purpose and 
object so to live as to secure his favour. 
Paul did not wish to live on earth re- 
gardless of his favour or without evi- 
dence that he would be accepted by him. 
He did not make the fact that he was 
absent from him, and that he did not 
see him with the bodily eye, an excuse 
for walking in the ways of ambition, or 
seeking his own purposes and ends. The 
idea is, that so far as this point was 
concerned, it made no difference with 
him whether he lived or died ; whether 
he was on earth or in heaven ; whether 
in the body or out of the body ; it was 
the great fixed principle of his nature 
so to live as to secure the approbation 
of the Lord. And this is the true prin- 
ciple on which the Christian should act, 
and will act. The fact that he is now 
absent from the Lord will be to him no 
reason why he should lead a life of sin 
and self-indulgence, any more than he 
would if he were in heaven ; and the fact 
that he is soon to be with him is not the 
main reason why he seeks to live so as 
to please him. It is because this has 
become the fixed principle of the soul ; 
the very purpose of the life ; and this 
principle and this purpose will adhere 
to him, and control him wherever he 
may be placed, or in whatever world he 
may dwell. ^ We may be accepted of 
him. The phrase here used (tudgiTru 
zivrti) means to be well-pleasing ; and 
then to be acceptable, or approved. 
Rom. xii. 1 ; xiv. 18. Eph. v. 10. Phil, 
iv. 18. Tit. ii. 9. The sense hero is, 



112 



II. CORINTHIANS. 



[A. D. 60. 



fore the judgment-seat of Christ; | things done in Ms body, accord 
that every one may receive a the 



that Paul was earnestly desirous of so 
living as to please God, and to receive 
from him the tokens and marks of his 
favour. And the truth taught in this 
verse is, that this will be the great pur- 
pose of the Christian's life, and that it 
makes no difference as to the existence 
and operation of this principle whether 
a man is on earth or in heaven. He 
will equally desire it, and strive for it; 
and this is one of the ways in which 
religion makes a man conscientious and 
holy , and is a better guard and security 
for virtue than all human laws, and all 
the restraints which can be imposed by 
man. 

10. For ice must (Jzi). It is proper, 
fit, necessary that we should all appear 
there. This fact to which Paul now 
refers, is another reason why it was 
necessary to lead a holy life, and why 
Paul gave himself with so much dili- 
gence and self-denial to the arduous 
duties of his office. There is a neces- 
sity, or a fitness that we should appear 
there to give up our account, for we are 
here on trial ; we are responsible moral 
agents ; we are placed here to form 
characters for eternity. Before w r e re- 
ceive our eternal allotment it is proper 
that we should render our account of 
the manner in which we have lived, 
and of the manner in which we have 
improved our talents and privileges. In 
the nature of things, it is proper that we 
should undergo a trial before we receive 
our reward, or before we are punished ; 
and God has made it necessary and cer- 
tain, by his direct and positive appoint- 
ment, that we should stand at the bar 
of the final Judge. See Rom. xiv. 10. 
If All. Both Jews and Gentiles; old 
and young ; bond and free ; rich and 
poor ; all of every class, and every age, 
and every nation. None shall escape 
by being unknown ; none by virtue of 
their rank, or wealth ; none because they 
have a character too pure to be judged. 
All shall be arraigned in one vast assem- 



ing to that he hath done, whether 



it be good or bad. 



blage, and with reference to their eternal 
doom. See Rev. xx. 12. Rosenmuller 
supposes that the apostle here alludes 
to an opinion that was common among 
the Jews that the Gentiles only would 
be exposed to severe judgments in the 
future world, and that the Jews would 
be saved as a matter of course. But 
the idea seems rather to be, that as the 
trial of the great day was the most im- 
portant that man could undergo, and as 
all must give account there, Paul and 
his fellow-labourers devoted themselves 
to untiring diligence and fidelity that 
they might be accepted in that great 
day. Tf Appear (p^oS-iiW/). This 
word properly means, to make apparent, 
manifest, known ; to show openly, &c. 
Here it means that we must be manifest, 
or openly shown ; i. e. we must be seen 
there, and be publicly tried. We must 
not only stand there, but our character 
will be seen, our desert will be known, 
our trial will be public. All will be 
brought from their graves, and from 
their places of concealment, and will be 
seen at the judgment seat. The secret 
things of the heart and the life will all be 
made manifest and known. 1 The judg- 
ment seat of Christ. The tribunal of 
Christ, who is appointed to be the judge 
of quick and dead. See Note on John 
v. 25. Acts x. 42 ; xvii. 31. Christ is 
appointed to judge the world ; and for 
this purpose he will assemble it before 
him, and assign to all their eternal allot- 
ments. See Matt. xxv. *| That every 
one may receive. The word rendered 
may receive (nojuiwrcti) means properly 
to take care of, to provide for ; and in 
the New Testament, to bear, to bring 
(Luke vii. 37) ; to acquire, to obtain, to 
receive. This is the sense here. Every 
individual shall take, receive, or bear 
away the appropriate reward for the 
transactions of this life of probation. 
See Eph. vi. 8. Col. iii. 25. If The 
things. The appropriate reward of the 
actions of this life. 1 Done in his body 



A. D. GO.] 



CHAPTER V. 



113 



11 Knowing therefore, the 
terror a of the Lord, we persuade 
men ; but b we are made manifest 

a He. 10. 31. Jude 23. 6 c. 4. 2. 



Literally, " the things by or through 
(«f«i) the body." Tindal renders it, " the 
works of his body." The idea is, that 
every man shall receive an appropriate 
reward for the actions of this life. Ob- 
serve here, (1.) That it is the works 
done in or through the body ; not which 
the body itself has done. It is the mind, 
the man that has lived in the body, and 
acted by it, that is to be judged. (2.) ft 
is to be for the deeds of this life ; not 
for what is done after death. Men are 
not to be brought into judgment for 
what they do after they die. All beyond 
the grave is either reward or punish- 
ment ; it is not probation. The destiny 
is to be settled forever by what is done 
in this world of probation. (3.) It is 
to be for all the deeds done in the body ; 
for all the thoughts, plans, purposes, 
words, as well as for all the outward 
actions of the man. All that has been 
thought or done must come into review, 
and man must give account for all. 
^f According to that he hath done. As 
an exact retribution for all that has been 
done. It is to be a suitable and proper 
recompense. The retribution is to be 
measured by what has been done in this 
life. Rewards shall be granted to the 
friends, and punishments to the foes of 
God, just in proportion to, or suitably 
to their deeds in this life. Every man 
shall receive just what, under all the 
circumstances, he ought to receive, and 
what will he impartial justice in the case. 
The judgment will be such that it will 
be capable of being seen to be right ; and 
such as the universe at large, and as the 
individuals themselves will see ought 
to be rendered, 1 Whether it be good 
or bad. Whether the life has been good 
or evil. The good will have no wish to 
escape the trial ; the evil will not be 
able. No power of wickedness, how- 
ever great, will be able to escape from 
tin trial of that day ; no crime that has 
been concealed in this life will be con- 
10* 



unto God, and I trust also are 
made manifest in your con- 
sciences. 



cealed there ; no transgressor of law who 
may have long escaped the punishment 
due to his sins, and who may have eva- 
ded all human tribunals, will be able to 
escape them. 

11. Knowing therefore. We who 
are apostles, and who are appointed to 
preach the gospel, having the fullest as- 
surance of the terrors of the day of 
judgment, and of the wrath of God, en- 
deavour to persuade men to be prepared 
to meet Him, and to give up their ac- 
count. 1 The terror of the Lord. 
That is, of the Lord Jesus, who wiil be 
seated on the throne of judgment, and 
who will decide the destiny of all men. 
ver. 10. Comp. Matt. xxv. The sense 
is, knowing how much the Lord is to be 
feared ; what an object of terror and 
alarm it will be to stand at the judgment 
seat ; how fearful and awful will be the 
consequences of the trial of that day. 
The Lord Jesus will be an object of 
terror and alarm, or it will be a subject 
inspiring terror and alarm to stand there 
on that day because, (I.) He has all 
power, and is appointed to execute judg- 
ment; (2.) Because all must there give 
a strict and impartial account of all 
that they have done ; (3.) Because the 
wrath of God will be shown in the con- 
demnation of the guilty. It will be a day 
of awful wailing and alarm when all the 
living and the dead shall be arraigned 
on trial with reference to their eternal 
destiny ; and when countless hosts of 
the guilty and impenitent shall be thrust 
down to an eternal hell. Who can 
describe the amazing terror of the scene ] 
Who can fancy the horrors of the hosts 
of the guilty and the wretched who 
shall then hear that their doom is to be 
fixed forever in a world of unspeakable 
wo ] The influence of the knowledge 
of the terror of the Lord on the mind 
of the apostle seems to have been two- 
fold ; first, an apprehension of it as a 
personal concern, and a desire to escape 



114 



II. CORINTHIANS. 



[A. D. CO 



12 For a we commend not 
ourselves again unto you, but 
give you occasion to glory on our 

a c. 3. 1. 

it, which led him to constant self-denial 
and toil ; and secondly, a desire to save 
others from being overwhelmed in the 
wrath of that dreadful day. 1 We per- 
suade men. We endeavour to persuade 
them to flee from the wrath to come ; to 
be prepared to stand before the judg- 
ment seat, and to be fitted to enter into 
heaven. Observe here the peculiarity 
of the statement. It is not, we drive 
men ; or wc endeavour to alarm men ; 
or we frighten men ; or we appeal 
merely to their fears, but it is, we per- 
suade men, we endeavour to induce 
them by all the arts of persuasion and 
argument to flee from the wrath to come. 
The future judgment, and the scenes of 
future wo, are not proper topics for 
mere declamation. To declaim con- 
stantly on hell-fire and perdition ; to 
appeal merely to the fears of men, is 
not the way in which Paul and the 
Saviour preached the gospel. The 
knowledge that there would be a judg- 
ment, and that the wicked would be sent 
to hell, was a powerful motive for Paul to 
endeavour to " persuade" men to escape 
from wrath, and was a motive for the 
Saviour to weep over Jerusalem, and 
to lament its folly, and its doom. Luke 
xix. 41. But they who fill their ser- 
mons with the denunciations of wrath ; 
who dwell on the words hell, and dam- 
nation, for the purpose of rhetoric or 
declamation, to round a period, or mere- 
ly to excite alarm ; and who " deal 
damnation around the land" as if they 
rejoiced that men were to be condemn- 
ed, and in a tone and manner as if they 
would be pleased to execute it, have 
yet to learn the true nature of the way 
to win men to God, and the proper 
effect of those awful truths on the 
mind. The true effect is, to produce 
tenderness, deep feeling, and love ; to 
prompt to the language of persuasion 
and of tender entreaty ; to lead men to 
weep over dying sinners rather than to 



behalf, that ye may have some- 
what to ansiver them which glory 
in 1 appearance, and not in heart. 

1 in the face. 



denounce them ; to pray to God to have 
mercy on them rather than to use the 
language of severity, or to assume tones 
as if they would be pleased to execute 
the awful wrath of God. ^ But weave 
made manifest unto God. The mean- 
ing of this is, probably, that God sees 
that we are sincere and upright in our 
aims and purposes. He is acquainted 
with our hearts. All our motives are 
known to him, and he sees that it is our 
aim to promote his glory, and to save 
the souls of men. This is probably 
said to counteract the charge which 
might have been brought against him 
by some of the disaffected in Corinth, 
that he was influenced by improper 
motives and aims. To meet this, Paul 
says, that God knew that he was en- 
deavouring to save souls, and that he 
was actuated by a sincere desire to res- 
cue them from the impending terrors of 
the day of judgment. ^| And 1 trust 
also, &c. And I trust also you are 
convinced of our integrity and upright- 
ness of aim. The same sentiment is 
expressed in other words in ch. iv. 2. 
It is an appeal which he makes to them, 
and the expression of an earnest and 
confident assurance that they knew and 
felt that his aim was upright, and his 
purpose sincere. 

12. For we commend not ourselves 
again unto you. This refers to what 
he had said in the previous verse. He 
had there said that he had such a con- 
sciousness of integrity that he could ap- 
peal to God, and that he was persuaded 
that the Corinthians also approved his 
course, or admitted that he was influ- 
enced by right motives. He here states 
the reason why he had said this. It 
was not to commend himself to them. 
It was not to boast of his own character, 
nor was it in order to secure their praise 
or favour. Some might be disposed to 
misrepresent all that Paul said of himself, 
and to suppose that it was said for mere 



A. D.60.] 



CHAPTER V. 



115 



13 For whether we be be- 
side ° ourselves, it is to God : 

ac. 11. 1,16,17. 



vain-glory, or the love of praise. He 
tells them, therefore, that his sole aim 
was necessary self-defence, and in order 
that they might have the fullest evidence 
that he, by whom they had been con- 
verted, was a true apostle ; and that he 
whom they regarded as their friend and 
father in the gospel was a man of whom 
they need not be ashamed. 1 But give 
you occasion. This is a very happy 
turn of expression. The sense is, ' You 
have been converted under my labours. 
You profess to regard me as your spirit- 
ual father and friend. I have no reason 
to doubt of your attachment to me. 
Yet you often hear my name slandered, 
and hear me accused of wanting the 
evidence of being an apostle, and of 
being vain-glorious, and self-seeking. 
I know your desire to vindicate my 
character, and to show that you are my 
friends, I, therefore, say these things 
in regard to myself in order that you 
may be thus able to show your respect 
for me, and to vindicate me from the 
false and slanderous accusations of my 
enemies. Thus doing, you will be able 
to answer them ; to show that the man 
whom you thus respect is worthy of 
your confidence and esteem.' If On 
your behalf. For your own benefit, or 
as it were in self-vindication for adher- 
ing to me, and evincing attachment to 
me. U That ye may have somewhat to 
answer them. That you may be fur- 
nished with a ready reply when you are 
charged with adhering to a man who 
has no claims to the apostleship, or who 
is slandered in any other way. 1 Which 
glory in appearance. The false teach- 
ers in Corinth. Probably they boasted 
of their rank, their eloquence, their ta- 
lents, their external advantages; but 
not in the qualities of the heart — in 
sincerity, honesty, real love for souls. 
Their consciences would not allow them 
to do this ; and they knew themselves 
that their boasting was more vain pre- 
tence, and that there was no real and 



or whether we be sober, it is for 
your cause. 



solid ground for it. The margin is, "in 
the face." The meaning is, probably, 
that their ground of boasting was ex- 
ternal, and was such as can be seen of 
men, and was not rather the secret con- 
sciousness of right, which could exist 
only in the conscience and the heart. 
Paul, on the other hand, gloried mainly 
in his sincerity, his honesty, his desire 
for their salvation ; in his conscious 
integrity before God ; and not in any 
mere external advantages or professions, 
in his rank, eloquence, or talent. Ac- 
cordingly all his argument here turns on 
his sincerity, his conscious uprightness, 
and his real regard for their welfare. 
And the truth taught here is, that sin- 
cerity and conscious integrity are more 
valuable than any or all external advan- 
tages and endowments. 

13. For whether we be beside our- 
selves. This is probably designed to 
meet some of the charges which the 
false teachers in Corinth brought against 
him, and to furnish his friends there 
with a ready answer, as well as to show 
them the true principles on which he 
acted, and his real love for them. It 
is altogether probable that he was 
charged with being deranged ; that 
many who boasted themselves of pru- 
dence, and soberness, and wisdom, re- 
garded him as acting like a madman. It 
has not been uncommon, by any means, 
for the cold and the prudent ; for formal 
professors and for hypocrites to regard 
the warm-hearted and zealous friends 
of religion as maniacs. Festus thought 
Paul was deranged, when he said, " Paul, 
thou art beside thyself, much learning 
doth make thee mad" (Acts xxvi. 24) ; 
and the Saviour himself was regarded 
by his immediate relatives and friends 
as beside himself. Mark iii. 21. And 
at all times there have been many, both 
in the church and out of it, who have 
regarded the friends of revivals, and of 
missions, and all those who have evinced 
any extraordinary zeal in religion, as 



116 



II. CORINTHIANS. 



[A. D. 60. 



14 For the love of a Christ 
constraineth us ; because we thus 

a Ca. 8. 6. 



deranged. The object of Paul here is 
to show, whatever might be the appear- 
ance or the estimate which they affixed 
to his conduct, what were the real prin- 
ciples which actuated him. These were 
zeal for God, love to the church, and 
the constraining influences of the love 
of Christ, ver. 14, 15. The word here 
rendered " be beside ourselves" (s^s-tk- 
/utv, from Igia-'nif/.i) means properly, to 
put out of place ; to be put out of place; 
and then to put out of one's self, to 
astonish, to fill with wonder, Luke 
xxiv. 22. Acts viii. 9. 11 ; and then 
to be out of one's mind, to be deranged. 
Here it means that they were charged 
with being deranged, or that others es- 
teemed, or professed to esteem Paul and 
his fellow-labourers deranged. If It is 
to God. It is in the cause of God, and 
from love to him. It is such a zeal for 
him ; such an absorbing interest in his 
cause ; such love prompting to so great 
self-denial, and teaching us to act so 
much unlike other men as to lead them 
to think that we are deranged. The 
doctrine here is, that there may be such 
a zeal for the glory of God, such an 
active and ardent desire to promote his 
honour, as to lead others to charge us 
with derangement. It does not prove 
however that a man is deranged on the 
subject of religion because he is unlike 
others, or because he pursues a course 
of life that differs materially from that 
of other professors of religion, and from 
the man of the world. He may be the 
truly sane man after all ; and all the 
madness that may exist may be where 
there is a profession of religion without 
zeal; a professed belief in the existence 
of God and in the realities of eternity, 
that produces no difference in the con- 
duct between the professor and other 
men; or an utter unconcern about eter- 
nal realities when a man is walking on 
the brink of death and of hell. There 
are few men that become deranged by 
religion ; there are millions who act as 



judge, that if one died for 
then h were all dead. 



all, 



b Ro. 5. 15; 14. 



madmen who have no religion. And 
the highest instances of madness in the 
world are those who walk over an eter- 
nal hell without apprehension or alarm. 
t Or whether we be sober. Whether 
we are sane, or of sound mind. Comp. 
Mark v. 15. Tindal renders this whole 
passage, " For if we be too fervent, to 
God we are too fervent; if we keep 
measure, for our cause keep we mea- 
sure." The sense seems to be, ' if we 
are esteemed to be sane, and sober- 
minded, as we trust you will admit us 
to be, it is for your sake. Whatever 
may be the estimate in which we are 
held, we are influenced by love to God, 
and love to man. In such a cause, we 
cannot but evince zeal and self-denial 
which may expose us to the charge of 
mental derangement ; but still we trust 
that by you we shall be regarded as 
influenced by a sound mind. We seek 
your welfare. We labour for you. And 
we trust that you will appreciate our 
motives, and regard us as truly sober- 
minded.' 

14. For the love of Christ. In this 
verse, Paul brings into view the princi- 
ple which actuated him ; the reason of 
his extraordinary and disinterested zeal. 
That was, that he was influenced by 
the love which Christ had shown in 
dying for all men, and by the argument 
which was furnished by that death 
respecting the actual character and con- 
dition of man (in this verse) ; and of 
the obligation of those who professed to 
be his true friends. ver. 15. The 
phrase " the love of Christ" {fcylem tju 
Xgio-Tov) may denote either the love 
which Christ bears toward its, and 
which he has manifested, or our love 
towards him. In the former sense the 
phrase " the love of God" is used in 
Rom. v. 8. 2 Cor. xiii. 13, and the 
phrase " love of Christ" in Eph. iii. 14. 
The phrase is used in the latter sense 
in John xv. 9, 10, and Rom. viii. 35. 
It is impossible to determine the sense 



A. D.60 



CHAPTER V. 



117 



with certainty, and it is only by the 
view which shall be taken of the con- 
nexion and of the argument which will 
in any way determine the meaning. 
Expositors differ in regard to it. It 
seems to me that the phrase here means 
the love which Christ had toward us. 
Paul speaks of his dying for all as the 
reason why he was urged on to the 
course of self-denial which he evinced. 
Christ died for all. All were dead. 
Christ evinced his great love for us, and 
for all, by giving himself to die ; and it 
was this love which Christ had shown 
that impelled Paul to his own acts of 
love and self-denial. lie gave himself 
to his great work impelled by that love 
which Christ had shown ; by the view 
of the ruined condition of man which 
that work furnished ; and by a desire to 
emulate the Redeemer, and to possess 
the same spirit which he .evinced. 
If Constraineth us (a-vv'^-a). This 
word (ovviXfii) properly means, to hold 
together, to press together, to shut up ; 
then to press on, urge, impel, or excite. 
Here it means, that the impelling, or 
exciting motive in the labours and self- 
denials of Paul, was the love of Christ 
— the love which he had showed to the 
children of men. Christ so loved the 
world as to give himself for it. His 
love for the world was a demonstration 
that men were dead in sins. And we, 
being urged by the same love, are 
prompted to like acts of zeal and self- 
denial to save the world from ruin. 
% Because we thus judge. Gr. ' We 
judging this ;' that is, we thus deter- 
mine in our own minds, or we thus 
decide ; or this is our firm conviction 
and belief — we come to this conclu- 
sion. Tf That if one died for all. On 
the supposition that one died for all ; or 
taking it for granted that one died for 
all, then it follows that all were dead. 
The " one" who died for all here is un- 
doubtedly the Lord Jesus. The word 
" for" {v7rtg) means in the place of, in 
the stead of. See Phil. 13. ver. 20 of 
this chapter. It means that Christ took 
the place of sinners, and died in their 
stead; that he endured what was an 
ample equivalent for all the punishment 



which would be inflicted if they were 
to suffer the just penalty of the law ; 
that he endured so much suffering, and 
that God by his great substituted sor- 
rows made such an expression of his 
hatred of sin, as to answer the same end 
in expressing his sense of the evil of sin, 
and in restraining others from trans- 
gression, as if the guilty were personally 
to suffer the full penalty of the law. If 
this was done, of course, the guilty 
might be pardoned and saved, since all 
the ends which could be accomplished 
by their destruction have been accom- 
plished by the substituted sufferings of 
the Lord Jesus. See Notes on Rom. 
iii. 25, 26, where this subject is consi- 
dered at length. — The phrase ' for all,' 
(wrsij 7rdvTw) obviously means for all 
mankind; for every man. This is an 
exceedingly important expression in re- 
gard to the extent of the atonement 
which the Lord Jesus made, and while 
it proves that his death was vicarious, 
i. e. in the place of others, and for their 
sakes, it demonstrates also that the 
atonement was general, and had, in 
itself considered, no limitation, and no 
particular reference to any class or con- 
dition of men ; and no particular appli- 
cability to one class more than to an- 
other. There was nothing in the nature 
of the atonement that limited it to any 
one class or condition ; there was nothing 
in the design that made it, in itself, any 
more applicable to one portion of man- 
kind than to another. And whatever 
may be true in regard to the fact as to 
its actual applicability, or in regard to 
the purpose of God to apply it, it is 
demonstrated by this passage that his 
death had an original applicability to 
all, and that the merits of that death 
were sufficient to save all. The argu- 
ment in favour of the general atonement, 
from this passage, consists in the follow- 
ing points. (1.) That Paul assumes 
this as a matter that was well-known, 
indisputable, and universally admitted, 
that Christ died for all. He did not 
deem it necessary to enter into the argu- 
ment to prove it, nor even to state it 
formally. It was so well known, and 
so universally admitted, that he made it 



118 



II. CORINTHIANS. 



[A. D. 60. 



a first principle — an elementary posi- 
tion — a maxim on which to base an- 
other important doctrine — to wit, that 
all were dead. It was a point which he 
assumed that no one would call in 
question ; a doctrine which might be 
laid down as the basis of an argument, 
like one of the first principles or maxims 
in science. (2.) It is the plain and 
obvious meaning of the expression — 
the sense which strikes all men, unless 
they have some theory to support to the 
contrary ; and it requires all the inge- 
nuity which men can ever command to 
make it appear even plausible that this 
is consistent with the doctrine of a 
limited atonement ; much more to make 
it out that it does not mean all. If a 
man is told that all the human family 
must die, the obvious interpretation is, 
that it applies to every individual. If 
told that all the passengers on board a 
steamboat were drowned, the obvious 
interpretation is, that every individual 
was meant. If told that a ship was 
wrecked, and that all the crew perished, 
the obvious interpretation would be that 
none escaped. If told that all the in- 
mates of an hospital were sick, it would 
be understood that there was not an in- 
dividual that was not sick. Such is the 
view which would be taken by nine 
hundred and ninety-nine persons out 
of a thousand, if told that Christ died 
for all ; nor could they conceive how 
this could be consistent with the state- 
ment that he died only for the elect, and 
that the elect was only a small part of 
the human family. (3.) This inter- 
pretation is in accordance with all the 
explicit declarations on the design of the 
death of the Redeemer. Heb. ii. 9 : 
" That he, by the grace of God, should 
taste death for every man." Comp. John 
iii. 16:" God so loved the world that 
he gave his only begotten Son, that 
whosoever believeth on him should not 
perish, but have everlasting life." 1 Tim. 
ii. 6 : " Who gave himself a ransom 
for all." See Matt. xx. 28 : " The Son i 
of man came to give his life a ransom ! 
for many." 1 John ii. 2 : " And he is 
the propitiation for our sins, and not for 
ours onlyj but also for the sins of the 



whole world." (4.) The fact also that 
on the ground of the atonement made 
by the Redeemer salvation is offered to 
all men by God is a proof that he died 
for all. The apostles were directed to 
go " into all the world and to preach the 
gospel to every creature" with the 
assurance that "he that believeth and 
is baptized shall be saved." Mark xvi. 
15, 16; and everywhere in the Bible 
the most full and free offers of salvation 
are made to all mankind. Comp. Isa. 
lv. 1. Johnvii. 37. Rev. xxii. 17. These 
offers are made on the ground that the 
Lord Jesus died for men. John iii. 16. 
They are offers of salvation through the 
gospel, of the pardon of sin, and of 
eternal life to be made " to every crea- 
ture." But if Christ died only for a 
part, if there is a large portion of the 
human family for whom he died in no 
sense whatever; if there is no provision 
of any kind made for them, then God 
must know this, and then the offers 
cannot be made with sincerity, and God 
is tantalizing them with the offers of 
that which does not exist, and which 
he knows does not exist. It is of no 
use here to say that the preacher does 
not know who the elect are, and that he 
is obliged to make the offer to all in 
order that the elect may be reached. 
For it is not the preacher only who of- 
fers the gospel. It is God who does it, 
and he knows who the elect are, and 
yet he offers salvation to all. And if 
there is no salvation provided for all, 
and no possibility that all to whom the 
offer comes should be saved, then God is 
insincere ; and there is no way possible 
of vindicating his character. (5.) If 
this interpretation is not correct, and if 
Christ did not die for all, then the ar- 
gument of Paul here is a non sequitur, 
and is worthless. The demonstration 
that all are dead according to him is, 
that Christ died for all. But suppose 
that he meant, or that he knew, that 
Christ died only for a part, for the 
elect, then how would the argument 
stand, and what would be its force? 
' Christ died only for a portion of the hu- 
man race, therefore all are sinners. 
Medicine is provided only for a part of 



A.D.60.] 



CHAPTER V. 



119 



mankind, therefore all are sick. Par- 
don is offered to part only, therefore all 
are guilty." But Paul never reasoned 
in this way. He believed that Christ 
died for all mankind, and on the ground 
of that he inferred at once that all 
needed such an atonement ; that all were 
sinners, and that all were exposed to the 
wrath of God. And the argument is 
in this way, and in this way only, sound. 
But still it may be asked, what is the 
force of this argument 1 How does the 
fact that Christ died for all, prove that 
all were sinners, or dead in sin 1 — I 
answer, (a) In the same way that to 
provide medicine for all, proves that all 
are sick, or liable to be sick ; and to 
offer pardon to all who are in a prison, 
proves that all there are guilty. What 
insult is it to offer medicine to a man 
in health ; or pardon to a man who has 
violated no law ! And there would be 
the same insult in offering salvation to 
a man who was not a sinner, and who 
did not need forgiveness. (b) The 
dignity of the sufferer, and the extent 
of his sufferings prove that all were 
under a deep and dreadful load of guilt. 
Such a being would not have come to 
die unless the race had been apostate ; 
nor would he have endured so great 
sorrows unless a deep and dreadful 
malady had spread over the world. The 
deep anxiety ; the tears ; the toils ; the 
sufferings, and the groans of the Re- 
deemer, show what was his sense of the 
condition of man, and prove that he 
regarded them as degraded, fallen, and 
lost. And if the Son of God, who 
knows all hearts, regarded them as lost, 
they are lost. He was not mistaken in 
regard to the character of man, and he 
did not lay down his life under the in- 
fluence of delusion and error. If to the 
view which has been taken of this im- 
portant passage it be objected that the 
work of the atonement must have been 
to a large extent in vain ; that it has 
be.en actually applied to but compara- 
tively a small portion of the human 
family, and that it is unreasonable to 
suppose that God would suffer so great 
sorrows to be endured fur naught, we 
may reply, (1.) That it may not have 



been in vain, though it may have been 
rejected by a large portion of mankind. 
There may have been other purposes 
accomplished by it besides the direct 
salvation of men. It was doing much 
when it rendered it consistent for God 
to offer salvation to all ; it is much that 
God could be seen to be just and yet 
pardoning the sinner ; it was much 
when his determined hatred of sin, and 
his purpose to honour his law was 
evinced ; and in regard to the benevo- 
lence and justice of God to other beings 
and to other worlds, much, very much 
was gained, though all the human race 
had rejected the plan and been lost, and 
in regard to all these objects, the plan 
was not in vain, and the sufferings of 
the Redeemer were not for naught. But, 
(2.) It is in accordance with what we 
see everywhere, when much that God 
does seems to our eyes, though not to 
his, to be in vain. How much rain 
falls on ever sterile sands or on barren 
rocks, to our eyes in vain ! What floods 
of light are poured each day on barren 
wastes, or untraversed oceans, to our 
eyes in vain! How many flowers shed 
forth their fragrance in the wilderness, 
and "waste their sweetness on the desert 
air," to us apparently for naught ! How 
many pearls lie useless in the ocean ; 
how much gold and silver in the 
earth ; how many diamonds amidst 
rocks to us unknown, and apparently 
in vain ! How many lofty trees rear 
their heads in the untraversed wilder- 
ness, and after standing for centuries 
fall on the earth and decay, to our eyes 
in vain ! And how much medicinal 
virtue is created by God each year in 
the vegetable world that is unknown to 
man, and that decays and is lost with- 
out removing any disease, and that 
seems to be created in vain ! And how 
long has it been before the most valuable 
medicines have been found out, and 
applied to alleviating pain, or removing 
disease ! Year after year, and age after 
age, they existed in a suffering world, 
and men died perhaps within a few 
yards of the medicine which would have 
relieved or saved them, but it was un- 
known, or if known disregarded. But 



120 



II. CORINTHIANS. 



[A. D. 60. 



15 And that he died for all, 
that a they which live should 

a 1 Co. 6. 19, 20. 



times were coming when their value 
would be appreciated, and when they 
would be applied to benefit the sufferer. 
So with the plan of salvation. It may 
be rejected, and the sufferings of the 
Redeemer may seem to have been for 
naught. But they will yet be of value 
to mankind ; and when the time shall 
come for the whole world to embrace 
the Saviour, there will be found no want 
of sufficiency in the plan of redemption, 
and in the merits of the Redeemer to 
save all the race. 1 Then were all dead. 
All dead in sin ; that is, all were sin- 
ners. The fact that he died for all proves 
that all were transgressors. The word 
" dead" is not unfrequently used in the 
Scriptures to denote the condition of 
sinners. See Eph. ii. 1. It means not 
that sinners are in all senses, and in all 
respects like a lifeless corpse, for they are 
not. They are still moral agents, and 
have a conscience, and are capable of 
thinking, and speaking, and acting. It 
does not mean that they have no more 
power than one in the grave, for they 
have more power. But it means that 
there is a striking similarity, in some 
respects, between one who is dead and 
a sinner. That similarity does not 
extend to every thing, but in many 
respects it is very striking, (1.) The 
sinner is as insensible to the glories of 
the heavenly world, and the appeals of 
the gospel, as a corpse is to what is 
going on around or above it. The body 
that lies in the grave is insensible to the 
voice of friendship, and the charms of 
music, and the hum of business, and 
the plans of gain and ambition ; and so 
the sinner is insensible to all the glories 
of the heavenly world, and to all the 
appeals that are made to him, and to all 
the warnings of God. He lives as though 
there were no heaven and no hell ; no 
God and no Saviour. (2.) There is 
need of the same divine power to con- 
vert a sinner which is needful to raise 
up the dead. The same cause does not 



not henceforth live unto them- 
selves, but unto him which died 
for them, and rose again. 



exist, making the existence of that power 
necessary, but it is a fact that a sinner 
will no more be converted by his own 
power than a dead man will rise from 
the grave by his own power. No man 
ever yet was converted without direct 
divine agency, any more than Lazarus 
was raised without divine agency. And 
there is no more just, or melancholy 
description which can be given of man, 
than to say that he is dead in sins. He 
is insensible to all the appeals that God 
makes to him ; he is insensible to all 
the sufferings of the Saviour, and to 
all the glories of heaven ; he lives as 
though these did not exist, or as though 
he had no concern in them ; his eyes 
see no more beauty in them than the 
sightless eyeballs of the dead do in the 
material world ; his ear is as inattentive 
to the calls of God and the gospel as 
the ear of the dead is to the voice of 
friendship or the charms of melody ; and 
in a world that is full of God, and that 
might be full of hope, he is living with- 
out God and without hope. 

15. And that he died for all, &c. 
This verse is designed still further to 
explain the reasons of the conduct of 
the apostle. He had not lived for him- 
self. He had not lived to amass wealth, 
or to enjoy pleasure, or to obtain a repu- 
tation. He had lived a life of self-denial, 
and of toil ; and he here states the 
reason why he had done it. It was 
because he felt that the great purpose 
of the death of the Redeemer was to 
secure this result. To that Saviour, 
therefore, who died for all, he conse- 
crated his talents and his time, and 
sought in every way possible to promote 
his glory. ^ That they which live. 
They who are true Christians, who are 
made alive unto God as the result of 
the dying love of the Redeemer. Sin- 
ners are dead in sins. Christians are 
alive to the worth of the soul, the pre- 
sence of God, the importance of religion, 
the solemnities of eternity ; i. e. they 



A. D. 60/ 



CHAPTER V. 



121 



act and feel as if these things had a real 
existence, and as if they should exert 
a constant influence upon the heart and 
life. It is observable that Paul makes a I 
distinction here between those for whom ! 
Christ died and those who actually j 
" live," thus demonstrating that there j 
may be many for whom he died who j 
do not live to God, or who are not 
savingly benefited by his death. The j 
atonement was for all, but only a part 
are actually made alive to God. Mul- 
titudes reject it ; but the fact that he 
died for all ; that he tasted death for 
every man, that he not only died for the 
elect but for all others, that his benevo- 
lence was so great as to embrace the 
whole human family in the design of 
his death, is a reason why they who are 
actually made alive to God should con- 
secrate themselves entirely to his service. 
The fact that he died for all evinced 
such unbounded and infinite benevo- 
lence that it should induce us who are 
actually benefited by his death, and 
who have any just views of it, to de- 
vote all that we have to his service. 
% Should not henceforth live unto our- 
selves. Should not seek our own ease 
and pleasure ; should not make it our 
great object to promote our own interest, J 
but should make it the grand purpose ; 
of our lives to promote his honour, and j 
to advance his cause. This is a vital j 
principle in religion, and it is exceed- i 
ingly important to know what is meant 
by living to ourselves, and whether we 
do it. It is done in the following, and i 
perhaps in some other ways. ( 1 .) When j 
men seek pleasure, gain, or reputation j 
as the controlling principle of their lives, j 
(2.) When they are regardless of the \ 
rights of others, and sacrifice all the \ 
claims which others have on them in j 
order to secure the advancement of their ' 
own purposes and ends. (3.) When j 
they are regardless of the wants of! 
others, and turn a deaf ear to all the 
appeals which charity makes to them, 
and have no time to give to serve them, 
and no money to spare to alleviate their 
wants ; and especially when they turn 
a deaf ear to the appeals which are 
made for the diffusion of the gospel to 
11 



the benighted and perishing. (4.) When 
their main purpose is the aggrandize- 
ment of their own families, for their 
families are but a diffusion of self. And, 
(5.) When they seek their own salva- 
tion only from selfish motives, and not 
from a desire to honour God. Multi- 
tudes are selfish even in their religion ; 
and the main purpose which they have 
in view, is to promote their own objects, 
and not the honour of the Master whom 
they profess to serve. They seek and 
profess religion only because they desire 
to escape from wrath, and to obtain the 
happiness of heaven, and not from any 
love to the Redeemer or any desire to 
honour him. Or they seek to build up 
the interests of their own church and 
party, and all their zeal is expended on 
that and that alone, without any real 
desire to honour the Saviour. Or though 
in the church, they are still selfish, and 
live wholly to themselves. They live 
for fashion, for gain, for reputation. 
They practise no self-denial ; they make 
no effort to advance the cause of God 
the Saviour, ^ But unto him, &c. 
Unto the Lord Jesus Christ. To live 
to him is the opposite to living unto our- 
selves. It is to seek his honour ; to feel 
that we belong to him ; that all our time 
and talents ; all our strength of intellect 
and body ; all the avails of our skill and 
toil, all belong to him, and should be 
employed in his service. If we have 
talents by which we can influence other 
minds, they should be employed to ho- 
nour the Saviour. If we have skill, or 
strength to labour by which we can 
make money, we should feel that it all 
belongs to him, and should be employed 
in his service. If we have property, we 
should feel that it is his, and that he has 
a claim upon it all, and that it should 
be honestly consecrated to his cause. 
And if we are endowed with a spirit 
of enterprise, and are fitted by nature 
to encounter perils in distant and bar- 
barous climes, as Paul was, we should 
feel like him that we are bound to devote 
all entirely to his service, and to the pro- 
motion of his cause. A servant, a slave, 
does not live to himself but to his mas- 
ter. His person, his time, his limbs, his 



122 



II. CORINTHIANS. 



[A. D. 60. 



16 Wherefore henceforth 
know we no man after the flesh : 
yea, though we have known 



talents, and the avails of his industry 
are not regarded as his own. He is 
judged incapable of holding any property 
which is not at the disposal of his mas- 
ter. If he has strength, it is his mas- 
ter's. If he has skill, the avails of it 
are his master's. If he is an ingenious 
mechanic, or labours in any department ; 
if he is amiable, kind, gentle, and faith- 
ful, and adapted to be useful in an emi- 
nent degree, it is regarded as all the 
property of his master. He is bound 
to go where his master chooses ; to 
execute the task which he assigns; to 
deny himself at his master's will ; and 
to come and lay the avails of all his toil 
and skill at his master's feet. He is 
regarded as having been purchased with 
money ; and the purchase money is sup- 
posed to give a right to his time, his 
talents, his services, and his soul. Such 
as the slave is supposed to become 
by purchase, and by the operation of 
human laws, the Christian becomes by 
the purchase of the Son of God, and by 
the voluntary recognition of him as the 
master, and as having a right to all that 
we have and are. To him all belongs ; 
and all should be employed in endea- 
vouring to promote his glory, and in ad- 
vancing his cause, ^f Which died for 
them, and rose again. Paul here states 
the grounds of the obligation under 
which he felt himself placed, to live not 
unto himself but unto Christ. (1.) The 
first is, the fact that Christ had died 
for him, and for all his people. The 
effect of that death was the same as a 
purchase. It was a purchase. See 
Note, 1 Cor. vi. 20 ; vii. 23. Comp. 
1 Pet. i. 18, 19. (2.) The second is, 
that he had risen again from the dead. 
To this fact Paul traced all his hopes 
of eternal life, and of the resurrection 
from the dead. See Rom. iv. 25. As 
we have the hope of the resurrection 
from the dead only from the fact that 
he rose ; as he has " brought life and 
immortality to light," and hath in this 



Christ after the flesh, yet now 
henceforth know we Mm no 
more. 



way " abolished death" (2 Tim. i. 10) ; 
as all the prospect of entering a world 
where there is no death and no grave is 
to be traced to the resurrection of the 
Saviour, so we are bound by every obli- 
gation of gratitude to devote ourselves 
without any reserve to him. To him, 
and him alone should we live ; and in 
his cause our lives should be, as Paul's 
was, a living sacrifice, holy and accept- 
able in his sight. 

1 6. Wherefore henceforth. In view 
of the fact that the Lord Jesus died for 
all men, and rose again. The effect of 
that has been to change all our feelings, 
and to give us entirely new views of 
men, of ourselves, and of the Messiah, 
so that we have become new creatures. 
The word " henceforth" (\ ?ro rou vvv) 
means properly from the present time ; 
but there is no impropriety in supposing 
that Paul refers to the time when he 
first obtained correct views of the Mes- 
siah, and that he means from that time. 
His mind seems to have been thrown 
back to the period when these new 
views burst upon his soul ; and the senti- 
ment is, that from the time when he 
obtained those new views, he had re* 
solved to know no one after the flesh. 
K Know we no man. The word know 
here {oUu.fj.iv) is used in the sense of, 
we form our estimate of; we judge ; 
we are influenced by. Our estimate of 
man is formed by other views than 
according to the flesh. 1 According to 
the flesh. A great many different in- 
terpretations have been proposed of this 
expression, which it is not needful here 
to repeat. The meaning is, probably, 
that in his estimate of men he was not 
influenced by the views which are taken 
by those who are unrenewed, and who 
are unacquainted with the truths of 
redemption. It may include a great 
many things, and perhaps the following. 
(1.) He was not influenced in his esti- 
mate of men by a regard to their birth, 
or country. He did not form an attach- 



A.D.60.] 



CHAPTER V. 



123 



ment to a Jew because he was a Jew, 
or to a Gentile because he was a Gentile. 
He had learned that Christ died for all, 
and he felt disposed to regard all alike. 
(2.) He was not influenced in his esti- 
mate of men by their rank, and wealth, 
and office. Before his conversion he 
had been, but now he learned to look 
on their moral character, and to regard 
that as making the only permanent, and 
really important distinction among men. 
He did not esteem one man highly be- 
cause he was of elevated rank, or of great 
wealth, and another less because he was 
of a different rank in life. (3.) It may 
also include the idea, that he had left 
his own kindred and friends on account 
of superior attachment to Christ. He 
had parted from them to preach the 
gospel. He was not restrained by their 
opinions ; he was not kept from going 
from land to land by love to them. It 
is probable that they remained Jews. 
It may be, that they were opposed to 
him, and to his efforts in the cause of 
the Redeemer. It may be that they 
would have dismissed him from a work 
so self-denying, and so arduous, and 
where he would be exposed to so much 
persecution and contempt. It may be 
that they would have set before him 
the advantages of his birth and educa- 
tion ; would have reminded him of his 
early brilliant prospects ; and would 
have used all the means possible to dis- 
suade him from embarking in a cause 
like that in which he was engaged. The 
passage here means that Paul was in- 
fluenced by none of these considerations. 
In early life he had been. He had 
prided himself on rank, and on talent. 
He was proud of his own advantages 
as a Jew ; and he estimated worth by 
rank, and by national distinction. Phil. 
iii. 4 — 6. He had despised Christians 
on account of their being the followers 
of the man of Nazareth ; and there can 
be no reason to doubt that he partook 
of the common feelings of his country- 
men and held in contempt the whole 
Gentile world. But his views were 
changed — so much changed as to make 
it proper to say that he was a new 
creature, vcr. 17. When converted, he 



did not confer with flesh and blood (Gal. 
i. 1 6) ; and in the school of Christ, he 
had learned that if a man was his dis- 
ciple, he must be willing to forsake father, 
and mother, and sister, and brother, and 
to hate his own life that he might ho- 
nour him. Luke xiv.26. He had formed 
his principle of action now from a 
higher standard than any regard to rank, 
or wealth, or national distinction ; and 
had risen above them all, and now 
estimated men not by these external and 
factitious advantages, but by a reference 
to their personal character and moral 
worth, % Yea, though we have known 
Christ after the flesh. Though in 
common with the Jewish nation we 
expected a Messiah who would be a 
temporal prince, and who would be dis- 
tinguished for the distinctions which 
are valued among men, yet we have 
changed our estimate of him, and judge 
of him in this way no longer. There 
can be no doubt that Paul, in common 
with his countrymen, had expected a 
Messiah who would be a magnificent 
temporal prince and conqueror, one who 
they supposed would be a worthy suc- 
cessor of David and Solomon. The 
coming of such a prince, Paul had con- 
fidently expected. He expected no other 
Messiah. He had fixed his hopes on 
that. This is what is meant by the 
expression ' to know Christ after the 
flesh.' It does not mean that he had 
seen him in the flesh, but that he had 
formed, so to speak, carnal views of 
him, and such as men of this world 
regard as grand and magnificent in a 
monarch and conqueror. He had had 
no correct views of his spiritual character, 
and of the pure and holy purposes for 
which he would come into the world. 
1 Yet now henceforth know we him no 
more. We know him no more in this 
manner. Our conceptions and views of 
him are changed. We no more regard 
him according to the flesh ; we no longer 
esteem the Messiah who was to come 
as a temporal prince and warrior ; but 
we look on him as a spiritual Saviour, 
a Redeemer from sin. The idea is, that 
his views of him had been entirely 
changed. It docs not mean, as our 



124 



II. CORINTHIANS. 



[A.D.60. 



17 Therefore if any man be 
in Christ, he is 1 a new a creature : 



1 let Mm be. 



a Jno. 3. 3. Ga. 6. 15. 



translation would seem to imply, that 
Paul would have no further acquaint- 
ance with Christ, but it means that from 
the moment of his conversion he had 
laid aside all his views of his being a 
temporal sovereign, and all his feelings 
that he was to be honoured only because 
he supposed that he would have an ele- 
vated rank among the monarchs of the 
earth. Locke and Macknight, it seems 
to me, have strangely mistaken this pas- 
sage. The former renders it, " For if I 
myself have gloried in this, that Christ 
was himself circumcised as I am, and 
was of my blood and nation, I do so 
now no more any longer." The same 
substantially is the view of Macknight. 
Clarke as strangely mistakes it, when 
he says that it means that Paul could 
not prize now a man who was a sinner 
because he was allied to the royal family 
of David, nor prize a man because he 
had seen Christ in the flesh. The cor- 
rect view, as it seems to me, is given 
above. And the doctrine which is 
taught here is, that at conversion, the 
views are essentially changed, and that 
the converted man has a view of the 
Saviour entirely different from what he 
had before. He may not, like Paul, 
have regarded him as a temporal prince; 
he may not have looked to him as a 
mighty monarch, but his views in regard 
to his person, character, work, and love- 
liness will be entirely changed. He will 
see a beauty in his character which he 
never saw before. Before, he regarded 
him as a root out of dry ground ; as 
the despised man of Nazareth ; as hav- 
ing nothing in his character to be de- 
sired, or to render him lovely (Isa. liii) ; 
but at conversion, the views are changed. 
He is seen to be the chief among ten 
thousand and altogether lovely ; as pure, 
and holy, and benevolent ; as mighty, 
and great, and glorious ; as infinitely 
benevolent; as lovely in his precepts, 
lovely in his life, lovely in his death, 
lovely in his resurrection, and as most 



old things are passed away ; be- 
hold, fc all things are become new. 

b Is. 65. 17. Re. 21. 5. 



glorious as he is seated on the right 
hand of God. He is seen to be a Sa- 
viour exactly adapted to the condition 
and wants of the soul ; and the soul 
yields itself to him to be redeemed by 
him alone. There is no change of view 
so marked and decided as that of the 
sinner in regard to the Lord Jesus Christ 
at his conversion ; and it is a clear 
proof that we have never been born 
again if our views in reference to him 
have never undergone any change. 
" What think ye of Christ 1" is a ques- 
tion the answer to which will determine 
any man's character, and demonstrate 
whether he is or is not a child of God. 
Tindal has more correctly expressed 
the sense of this than our translation. 
"Though we have known Christ after 
the flesh, now henceforth know we him 
so no more." 

17. Therefore if any man be in 
Christ. The phrase to " be in Christ," 
evidently means to be united to Christ 
by faith ; or to be in him as the branch 
is in the vine — that is, so united to the 
vine, or so in it, as to derive all its 
nourishment and support from it, and to 
be sustained entirely by it. John xv. 2 : 
" Every branch in me." ver. 4 : "Abide 
in me, and I in you." " The branch 
cannot bear fruit of itself except it abide 
in the vine ; no more can ye except ye 
abide in me." See also ver. 5 — 7. 
See Note on John xv. 2. To be " in 
Christ" denotes a more tender and close 
union ; and implies that all our support 
is from him. All our strength is derived 
from him ; and denotes further that we 
shall partake of his fulness, and share 
in his felicity and glory, as the branch 
partakes of the strength and vigour of the 
parent vine. The word "therefore" 
( .Qo-ts) here implies that the reason 
why Paul infers that any one is a new 
creature who is in Christ is that which 
is stated in the previous verse ; to wit, 
the change of views in regard to the 
Redeemer to which he there refers, and 



A. D. 60.] 



CHAPTER V. 



125 



which was so great as to constitute a 
change like a new creation. The af- 
firmation here is universal, " if any man 
be in Christ;" that is, all who become 
true Christians — undergo such a change 
in their views and feelings as to make it 
proper to say of them that they are new 
creatures. No matter what they have 
been before, whether moral or immoral ; 
whether infidels or speculative believers ; 
whether amiable, or debased, sensual 
and polluted, yet if they become Chris- 
tians they all experience such a change 
as to make it proper to say they are 
a new creation. % A new creature. 
Marg. " Let him be." This is one of the 
instances in which the margin has given 
a less correct translation than is in the 
text. The idea evidently is, not that 
he ought to be a new creature, but that 
he is in fact ; not that he ought to live 
as becomes a new creature — which is 
true enough — but that he will in fact 
live in that way, and manifest the 
characteristics of the new creation. The 
phrase " a new creature" (x.xtv» x.ri<ris) 
occurs also in Gal. vi. 15. The word 
rendered " creature" (kt;W) means 
properly in the New Testament, crea- 
tion. It denotes, (1.) The act of creating 
(Rom. i. 20); (2.) A created thing, a crea- 
ture (Rom. i. 25) ; and refers (a) To the 
universe, or creation in general. Mark 
x. 6; xiii. 9—11. Pet. Hi. 4. (b) To 
man, mankind. Mark xvi. 15. Col. i. 
23. Here it means a new creation 
in a moral sense, and the phrase new 
creature is equivalent to the expression 
in Eph. iv. 24 : " The new man, which 
after God is created in righteousness and 
true holiness." It means, evidently, 
that there is a change produced in the 
renewed heart of man that is equivalent 
to the act of creation, and that bears a 
strong resemblance to it — a change, so 
to speak, as if the man was made over 
again, and had become new. The mode 
or manner in which it is done is not 
described, nor should the words be 
pressed to the quick, as if the process 
were the same in both cases — for the 
words are here evidently figurative. 
But the phrase implies evidently the 
following things. (1.) That there is 
11* 



an exertion of divine power in the con- 
version of the sinner as really as in the 
act of creating the world out of no- 
thing, and that this is as indispensable 
in the one case as in the other. (2.) 
That a change is produced so great 
as to make it proper to say that he 
is a new man. He has new views, 
new motives, new principles, new ob- 
jects and plans of life. He seeks new 
purposes, and he lives for new ends. 
If a drunkard becomes reformed, there 
is no impropriety in saying that he is 
a new man. If a man who was licen- 
tious becomes pure, there is no impro- 
priety in saying that he is not the same 
man that he was before. Such ex- 
pressions are common in all languages, 
and they are as proper as they are com- 
mon. There is such a change as to 
make the language proper. And so in 
the conversion of a sinner. There is 
a change so deep, so clear, so entire, and 
so abiding, that it is proper to say, here 
is a new creation of God — a work of the 
divine power as decided and as glorious 
as when God created all things out of 
nothing. There is no other moral change 
that takes place on earth so deep, and 
radical, and thorough as the change at 
conversion. And there is no other 
where there is so much propriety in 
ascribing it to the mighty power of God. 
^ Old things are passed away. The 
old views in regard to the Messiah, and 
in regard to men in general, ver. 16. 
But Paul also gives this a general form 
of expression, and says that old things 
in general have passed away — referring 
to every thing. It was true of all who 
were converted that old things had 
passed away. And it may include the 
following things. (I.) In regard to 
the Jews — that their former prejudices 
against Christianity, their natural pride, 
and spirit of seducing others ; their at- 
tachment to their rites and ceremonies, 
and dependence on them for salvation 
had all passed away. They now re- 
nounced that dependence, relied on the 
merits of the Saviour, and embraced all 
us brethren who were of the family of 
Christ. (2.) In regard to the Gentiles — 
that their attachment to idols, their lovo 



126 



II. CORINTHIANS. 



[A. D. 60. 



18 And all things are of God, 
who hath reconciled a us to him- 



a Col. 1. 20. 



of sin, and degradation, their depend- 
ence on their own works, had passed 
away, and they had renounced all these, 
things, and had come to mingle their 
hopes with those of the converted Jews, 
and with all who were the friends of the 
Redeemer. (3.) In regard to all, it is 
also true that old things pass away. 
Their former prejudices, opinions, habits, 
attachments pass away. Their supreme 
love of self passes away. Their love 
of sin passes away. Their love of the 
world passes away. Their supreme 
attachment to their earthly friends rather 
than God passes away. Their love of 
sin, their sensuality, pride, vanity, levity, 
ambition, passes away. There is a deep 
and radical change on all these subjects, 
— a change which commences at the 
new birth ; which is carried on by pro- 
gressive sanctification ; and which is con- 
summated at death and in heaven, f Be- 
hold, all things are become new. That 
is, all things in view of the mind. The 
purposes of life, the feelings of the 
heart, the principles of action, all be- 
come new. The understanding is con- 
secrated to new objects, the body is 
employed in new service, the heart forms 
new attachments. Nothing can be more 
strikingly descriptive of the facts in 
conversion than this ; nothing more en- 
tirely accords with the feelings of the 
new-born soul. All is new. There are 
new views of God, and of Jesus Christ; 
new views of this world and of the 
world to come ; new views of truth and 
of duty ; and every thing is seen in a 
new aspect and with new feelings. No- 
thing is more common in young converts 
than such feelings, and nothing is more 
common than for them to say that all 
things are new. The Bible seems to be 
a new book, and though they may have 
often read it before, yet there is a beauty 
about it which they never saw before, 
and which they wonder they have not 
before perceived. The whole face of 
nature seems to them to be changed, 
and thay seem to be in a new world. 



self by Jesus Christ, and hath 
given to us the ministry of recon- 
ciliation ; 

The hills, and vales, and streams ; the 
sun, the stars, the groves, the forests, 
seem to be new. A new beauty is spread 
over them all ; and they now see them 
to be the work of God, and his glory is 
spread over them all, and they can now 
say 

"My Father made them all." 

The heavens and the earth are filled 
with new wonders, and all things 
seem now to speak forth the praise 
of God. Even the very countenances 
of friends seem to be new ; and 
there are new feelings towards all 
men ; a new kind of love to kindred 
and friends ; a love before unfelt for 
enemies ; and a new love for all man- 
kind. 

18. And all things are of God. This 
refers particularly to the things in ques- 
tion, the renewing of the heart, and the 
influences by which Paul had been 
brought to a state of willingness to for- 
sake all, and to devote his life to the 
self-denying labours involved in the 
purpose of making the Saviour known. 
He makes the statement general, how- 
ever, showing his belief that not only 
these things were produced by God, but 
that all things were under his direction, 
and subject to his control. Nothing 
that he had done was to be traced to his 
own agency or power, but God was to 
be acknowledged everywhere. This 
great truth Paul never forgot ; and he 
never suffered himself to lose sight of 
it. It was in his view a cardinal and 
glorious truth ; and he kept its influence 
always before his mind and his heart. 
In the important statement which fol- 
lows, therefore, about the ministry of 
reconciliation, he deeply feels that the 
whole plan, and all the success which 
has attended the plan, was to be traced 
not to his zeal, or fidelity, or skill, but 
to the agency of God. See Note on 
1 Cor. iii. 6, 7. If Who huth recon- 
ciled us to himself. The word us here 
includes, doubtless, all who were Chris- 



A. I). 60.] 



CHAPTER V. 



127 



tians — whether Jews or Gentiles, or 
whatever was their rank. They had all 
been brought into a state of reconcilia- 
tion, or agreement with God through 
the Lord Jesus Christ. Before they 
were opposed to God. They had vio- 
lated his laws. They were his enemies. 
But by the means of the plan of salva- 
tion they had been brought into a state 
of agreement, or harmony, and were 
united in feeling and in aim with him. 
Two men who have been alienated by 
prejudice, by passion, or by interest, are 
reconciled when the cause of the aliena- 
tion is removed, on whichever side it 
may have existed, or if on both sides, 
and when they lay aside their enmity 
and become friends. Thenceforward 
they are agreed, and live together with- 
out alienation, heart-burnings, jealousies, 
and strife. So between God and man. 
There was a variance ; there was an 
alienation. Man was alienated from 
God. He had no love for him. He 
disliked his government and laws. He 
was unwilling to be restrained. He 
sought his own pleasure. He was 
proud, vain, self-confident. He was not 
pleased with the character of God, or 
with his claims, or his plans. And in 
like manner, God was displeased with 
the pride, the sensuality, the rebellion, 
the haughtiness of man. He was dis- 
pleased that his law had been violated, 
and that man had cast off his govern- 
ment. Now reconciliation could take 
place only when these causes of aliena- 
tion should be laid aside, and when 
God and man should be brought to 
harmony ; when man should lay aside 
his love of sin, and should be pardoned, 
and when, therefore, God could consist- 
ently treat him as a friend. The Greek 
word which is here used (h.-atxa- 
xd<T<ra>) means properly to change against 
any thing ; to exchange for any thing, 
for money, or for any article. — Robinson. 
In the New Testament it means to 
change one person towards another ; 
that is, to reconcile to any one. See 
Note on Rom. v. 10. It conveys the 
idea of producing a change so that one 
who is alienated should be brought to 
friendship 



which takes place must be on the part 
of man, for God will not change, and 
the purpose of the plan of reconciliation 
is to effect such a change in man as to 
make him in fact reconciled to God, 
and at agreement with him. There 
were indeed obstacles to reconciliation 
on the part of God, but they did not 
arise from any unwillingness to be 
reconciled ; from any reluctance to treat 
his creature as his friend ; but they arose 
from the fact that man had sinned, and 
that God was just; that such is the 
perfection of God that he cannot treat 
the good and evil alike ; and that, there- 
fore, if he should treat man as his friend, 
it was necessary that in some proper 
way he should maintain the honour of 
his law, and show his hatred of sin, and 
should secure the conversion and future 
obedience of the offender. All this 
God purposed to secure by the atone- 
ment made by the Redeemer, rendering 
it consistent for him to exercise the be- 
nevolence of his nature, and to pardon 
the offender. But God is not changed. 
The plan of reconciliation has made no 
change in his character. It has not 
made him a different being from what 
he was before. There is often a mis- 
take on this subject ; and men seem to 
suppose that God was originally stern, 
and unmerciful, and inexorable, and that 
he has been made mild and forgiving by 
the atonement. But it is not so. No 
change has been made in God ; none 
needed to be made ; none could be made. 
He was always mild, and merciful, and 
good ; and the gift of a Saviour and the 
plan of reconciliation is just an expres- 
sion of his original willingness to par- 
don. When a father sees a child strug- 
gling in the stream, and in danger of 
drowning, the peril and the cries of the 
child make no change in the character 
of the father, but such was his former 
love for the child that he would plunge 
into the stream at the hazard of his 
own life to save him. So it is with 
God. Such was his original love for 
man, and his disposition to show mercy, 
that he would submit to any sacrifice, 
except that of truth and justice, in order 
that he might save him. Hence he sent 



128 



II. CORINTHIANS. 



[A. D. 60. 



19 To wit, that God was in 
Christ, reconciling the world 



his son to die — not to change his own 
character ; not to make himself a differ- 
ent being from what he was, but in 
order to show his love and his readiness 
to forgive when it could be consistently 
done. " God so loved the world that 
he sent his only begotten son." John 
iii. 16. t By Jesus Christ. By the 
agency, or medium of Jesus Christ. 
He was the mediator to interpose in the 
work of reconciliation. And he was 
abundantly qualified for this work, and 
was the only being that has lived in this 
world who was qualified for it. For, 
(1.) He was endowed with a divine 
and human nature — the nature of both 
the parties at issue — God and man, and 
thus, in the language of Job, could " lay 
his hand upon both." Job ix. 33. (2.) 
He was intimately acquainted with both 
the parties, and knew what was needful 
to be done. He knew God the Father 
so well that he could say, " No man 
knoweth the Father but the Son." Matt, 
xi. 27. And he knew man so well that 
it could be said of him, he "needed 
not that any should testify of man, for 
he knew what was in man." John ii. 
25. No one can be a mediator who is 
not acquainted with the feelings, views, 
desires, claims, or prejudices of both the 
parties at issue. (3.) He was the friend 
of both the parties. He loved God. No 
man ever doubted this, or had any reason 
to call it in question, and he was always 
desirous of securing all that God claim- 
ed, and of vindicating him, and he never 
abandoned any thing that God had a 
right to claim. And he loved man. He 
showed this in all his life. He sought 
his welfare in every way possible, and 
gave himself for him. Yet no one is 
qualified to act the mediator's part who 
is not the common friend of both the 
parties at issue, and who will not seek 
the welfare, the right, or the honour of 
both. (4.) He was willing to suffer 
any thing from either party in order to 
produce reconciliation. From the hand I 



unto himself, not imputing their 
trespasses "unto them; and hath 



a Ro. 3. 24, 25. 



of God he was willing to endure all that 
he deemed to be necessary, in order to 
show his hatred of sin by his vicarious 
sufferings, and to make an atonement ; 
and from the hand of man he was will- 
ing to endure all the reproach, and con- 
tumely, and scorn which could be 
possibly involved in the work of in- 
ducing man to be reconciled to God. — 
And, (5.) He has removed all the obsta- 
cles which existed to a reconciliation. 
On the part of God, he has made it con- 
sistent for him to pardon. He has made 
an atonement so that God can be just 
while he justifies the sinner. He has 
maintained his truth, and justice, and 
secured the stability of his moral go- 
vernment while he admits offenders to 
his favour. And on the part of man, 
he, by the agency of his Spirit, over- 
comes the unwillingness of the sinner 
to be reconciled, humbles his pride, 
shows him his sin, changes his heart, 
subdues his enmity against God, and 
secures in fact a harmony of feeling and 
purpose between God and man, so that 
they shall be reconciled forever. If And 
hath given to us. To us the apostles 
and our fellow-labourers, f The mi- 
nistry of reconciliation. That is, of 
announcing to men the nature and the 
conditions of this plan of being recon- 
ciled. We have been appointed to 
make this known, and to press its ac- 
ceptation on men. See ver. 20. 

19. To wit (Greek, c .Qc on), namely. 
This verse is designed further to state 
the nature of the plan of reconciliation, 
and of the message with which they 
were intrusted. It contains an ab- 
stract, or an epitome of the whole plan ; 
and is one of those emphatic passages 
in which Paul compresses into a single 
sentence the substance of the whole 
plan of redemption, f That God was 
in Christ. That God was by Christ 
(h X^/o-tw), by means of Christ; by 
the agency, or mediatorship of Christ. 
Or it may mean that God was united 



A. D. 60.] CHAPTER V. 

a committed unto us the word of 
reconciliation. 

1 put in us. 

to Christ, and manifested himself by 
him. So Doddridge interprets it. Christ 
was the mediator by means of whom 
Cod designed to accomplish the great 
work of reconciliation. % Reconciling 
the world unto himself. The world 
here evidently means the human race 
generally, without distinction of nation, 
age, or rank. The whole world was 
alienated from him, and he sought to 
have it reconciled. This is one inci- 
dental proof that God designed that 
the plan of salvation should be adapted 
to all men. See Note on ver. 14. It 
may be observed further, that God 
sought that the world should be recon- 
ciled. Man did not seek it. He had 
no plan for it. He did not desire it. 
He had no way to effect it. It was the 
offended party, not the offending, that 
sought to be reconciled ; and this shows 
the strength of his love. It was love 
for enemies and alienated beings, and 
love evinced to them by a most earnest 
desire to become their friend, and to be 
at agreement with them. Comp. Note 
on Rom. v. 8. Tindal renders this very 
accurately, " For God was in Christ, 
and made agreement between the world 
and himself, and imputed not their sins 
unto them." 1 Not imputing their 
trespasses. Not reckoning their trans- 
gressions to them; that is, forgiving 
them, pardoning them. On the mean- 
ing of the word impute, see Note, Rom. 
iv. 3. The idea here is, that God did 
not charge on them with inexorable 
severity and stern justice their offences, 
but graciously provided a plan of par- 
don, and offered to remit their sins on 
the conditions of the gospel. The plan 
of reconciliation demonstrated that he 
was not disposed to impute their sins to 
them, as he might have done, and to 
punish them with unmitigated severity 
for their crimes, but was more disposed 
to pardon and forgive. And it may be 
here asked, if God was not disposed to 
charge with unrelenting severity their 



129 



20 Now then we are a am- 
bassadors for Christ ; as though 

a Job 33. 23. Mai. 2. 7. Ep. 6. 20. 



own sins to their account, but was 
rather disposed to pardon them, can we 
believe that he is disposed to charge on 
them the sin of another P If he does 
not charge on them with inexorable and 
unmitigated severity their own trans- 
gressions, will he charge on them with 
unrelenting severity — or at all — the sin 
of Adam? See Note on Rom. v. 19. 
The sentiment here is, that God is not 
disposed or inclined to charge the trans- 
gressions of men upon them ; he has 
no pleasure in doing it ; and therefore 
he has provided a plan by which they 
may be pardoned. At the same time it 
is true that unless their sins are par- 
doned, justice will charge or impute 
their sins to them, and will exact pu- 
nishment to the uttermost. % And hath 
committed unto us the word of recon- 
ciliation. Margin, " put in us." Tin- 
dal renders this, " and hath committed 
unto us the preaching of the atonement." 
The meaning is, that the office of mak- 
ing known the nature of this plan, and 
the conditions on which God was will- 
ing to be reconciled to man, had been 
committed to the ministers of the 
gospel. 

20. Now then we are ambassadors for 
Christ. We are the ambassadors whom 
Christ has sent forth to negotiate with 
men in regard to their reconciliation to 
God. Tindal renders this, " Now then 
are we messengers in the room of 
Christ." The word here used (jrgir- 
(Zi'jo/jiiv, from 7r£5cngy;, an aged man, an 
elder, and then an ambassador) means 
to act as an ambassador, or sometimes 
merely to deliver a message for another, 
without being empowered to do any 
thing more than to explain or enforce 
it. — Bloornfield. See Thucyd. 7. 9. An 
ambassador is a minister of the highest 
rank, employed by one prince or state 
at the court of another, to manage the 
concerns of his own prince or state, 
and representing the dignity and power 
of his sovereign. — Webster. He is sent 



130 



II. CORINTHIANS. 



[A. D. 60. 



God did beseech you by us, we 
pray you in Christ's stead, Be 
ye reconciled to God. 

to do what the sovereign would himself 
do were he present. They are sent to 
make known the will of the sovereign, 
and to negotiate matters of commerce, 
of war, or of peace, and in general every 
thing affecting the interests of the 
sovereign among the people to whom 
they are sent. At all times, and in all 
countries an ambassador is a sacred 
character, and his person is regarded as 
inviolable. He is bound implicitly to 
obey the instructions of his sovereign, 
and as far as possible to do only what 
the sovereign would do were he himself 
present. Ministers are ambassadors for 
Christ, as they are sent to do what he 
would do were he personally present. 
They are to make known, and to ex- 
plain, and enforce the terms on which 
God is willing to be reconciled to men. 
They are not to negotiate on any new 
terms, nor to change those which God 
has proposed, nor to follow their own 
plans or devices, but they are simply to 
urge, explain, state, and enforce the 
terms on which God is willing to be 
reconciled. Of course they are to seek 
the honour of the sovereign who has sent 
them forth, and to seek to do only his 
will. They go not to promote their 
own welfare ; not to seek honour, digni- 
ty, or emolument ; but they go to trans- 
act the business which the Son of God 
would engage in were he again person- 
ally on the earth. It follows that their 
office is one of great dignity, and great 
responsibility, and that respect should 
be showed them as the ambassadors of 
the King of kings, f As though God 
did beseech you by us. Our message 
is to be regarded as the message of God. 
It is God who speaks. What we say 
to you is said in his name and on his 
authority, and should be received with 
the respect which is due to a message 
directly from God. The gospel message 
is God speaking to men through the 
ministry, and entreating them to be 
reconciled. This invests the message 



21 For a he hath made him to 
be sin for us, who knew no 

a Is. 53. 6, 9, 12. Ga. 3. 13. 1 Pe. 2. 22, 24. 
1 Jno. 3. 5. 



which the ministers of religion bear 
with infinite dignity and solemnity ; and 
it makes it a fearful and awful thing to 
reject it. ^ We pray you, in Christ's 
stead (wrsg XgwroJ). In the place of 
Christ; or doing what he did when on 
earth, and what he would do were he 
where we are. 1 Be ye reconciled to 
God. This is the sum and burden of 
the message which the ministers of the 
gospel bear to their fellow-men. See 
Note on ver. 19. It implies that man 
has something to do in this work. He 
is to be reconciled to God. He is to 
give up his opposition. He is to submit 
to the terms of mercy. All the change 
in the case is to be in him, for God can- 
not change. God has removed all the 
obstacles to reconciliation which existed 
on his part. He has done all that he 
will do, all that needed to be done, in 
order to render reconciliation easy as 
possible. And now it remains that man 
should lay aside his hostility, abandon 
his sins, embrace the terms of mercy, 
and become in fact reconciled to God. 
And the great object of the ministers 
of reconcilation is to urge this duty on 
their fellow-men. They are to do it in 
the name of Christ. They are to do 
it as if Christ were himself present, and 
were himself urging the message. They 
are to use the arguments which he 
would use ; evince the zeal which he 
would show ; and present the motives 
which he would present to induce a 
dying world to become in fact reconciled 
to God. 

21. For he hath made him to be sin 
for us. The Greek here is, ' for him 
who knew no sin, he hath made sin, or 
a sin-offering for us.' The design of 
this very important verse is, to urge the 
strongest possible reason for being recon- 
ciled to God. This is implied in the 
word (><*§) for. Paul might have urged 
other arguments, and presented other 
strong considerations. But he chooses 
to present this fact, that Christ has been 



A. D. 60.] 



CHAPTER V. 



131 



sin ; that we might be made a 

aRo. 5. 19. 



made sin for us as imbodying and con- 
centrating all. It is the most affecting 
of all arguments ; it is the one that is 
likely to prove most effectual. It is not 
indeed improper to urge on men every 
other consideration to induce them to be 
reconciled to God. It is not improper 
to appeal to them by the conviction of 
duty ; to appeal to their reason and 
conscience ; to remind them of the 
claims, the power, the goodness, and 
the fear of the Creator; to remind them 
of the awful consequences of a con- 
tinued hostility to God ; to persuade 
them by the hope of heaven, and by the 
fear of hell (ver. 11) to become his 
friends ; but, after all, the strongest at-gu- 
ment, and that which is most adapted 
to melt the soul, is the fact that the Son 
of God has become incarnate for our 
sins, and has suffered and died in our 
stead. When all other appeals fail this 
is effectual ; and this is in fact the strong 
argument by which the mass of those 
who become Christians are induced to 
abandon their opposition and to become 
reconciled to God. f To be sin. The 
words ' to be' are not in the original. 
Literally it is, ' he has made him sin, or 
a sin-offering' (■x/wtgrixv hroimrev'). But 
what is meant by this] What is the 
exact idea which the apostle intended 
to convey 1 I answer, it cannot be, 
(1.) That he was literally sin in the 
abslract, or sin as such. No one can 
pretend this. The expression must be, 
therefore, in some sense, figurative. Nor, 
(2.) Can it mean that he was a sinner, 
for it is said in immediate connexion 
that he " knew no sin," and it is every- 
where said that he was holy, harmless, 
undefiled. Nor, (3.) Can it mean that 
he was, in any proper sense of the word, 
guilty, for no one is truly guilty who is 
not personally a transgressor of the law; 
and if he was, in any proper sense, 
guilty, then he deserved to die, and his 
death could have no more merit than 
that of any other guilty being; and if 
he was properly guilty it would make 



the righteousness of God in 
him. 



no difference in this respect whether it 
was by his own fault or by imputation, 
a guilty being deserves to be punished ; 
and where there is desert of punishment 
there can be no merit in sufferings. 
But all such views as go to make the 
holy Redeemer a sinner, or guilty, or 
deserving of the sufferings which he 
endured, border on blasphemy, and are 
abhorrent to the whole strain of the 
Scriptures. In no form, in no sense 
possible, is it to be maintained that the 
Lord Jesus was sinful or guilty. It is 
a corner stone of the whole system of 
religion, that in all conceivable senses 
of the expression he was holy, and pure, 
and the object of the divine approbation. 
And every view which fairly leads to 
the statement that he was in any sense 
guilty, or which implies that he deserved 
to die, is prima facie a false view, and 
should be at once abandoned. But, 
(4.) If the declaration that he was made 
"sin" (a/uxefriav) does not mean that 
he was sin itself, or a sinner, or guilty, 
then it must mean that he was a sin- 
offering, — an offering or a sacrifice for 
sin ; and this is the interpretation which 
is now generally adopted by expositors; 
or it must be taken as an abstract for 
the concrete, and mean that God treated 
him as if he were a sinner. The former 
interpretation, that it means that God 
made him a sin-offering, is adopted by 
Whitby, Doddridge, Macknight, Rosen- 
miiller, and others ; the latter, that it 
means that God treated him as a sin- 
ner, is adopted by Vorstius, Schoettgen, 
Robinson (Lex.), Bishop Bull, and 
others. There are many passages in 
the Old Testament where the word 
"sin" (npa^rU) is used in the sense 
of sin-offering,, or a sacrifice for sin. 
Thus, Hos. iv. 8 : " They eat up the sin 
of my people ;" i. e. the sin-offerings. 
See Ezek. xliii. 22. 25 ; xliv. 29 ; xlv. 22, 
23. 25. See Whitby's Note on this verse. 
But whichever meaning is adopted, 
whether it means that he was a sacrifice 
for sin, or that God treated him as if 



132 



II. CORINTHIANS. 



[A. D. 60. 



he were a sinner, i. e. subjected him to 
sufferings which, if he had been per- 
sonally a sinner, would have been a 
proper expression of his hatred of trans- 
gression, and a proper punishment for 
sin, in either case it means that he made 
an atonement ; that he died for sin ; 
that his death was not merely that of a 
martyr ; but that it was designed by 
substituted sufferings to make recon- 
ciliation between man and God. Locke 
renders this, probably expressing the 
true sense, " For God hath made him 
subject to suffering and death, the pu- 
nishment and consequence of sin, as if 
he had been a sinner, though he were 
guilty of no sin." To me, it seems 
probable that the sense is, that God 
treated him as if he had been a sinner ; 
that he subjected him to such pains 
and woes as would have been a proper 
punishment if he had been guilty ; that 
while he was, in fact, in all senses per- 
fectly innocent, and while God knew 
this, yet that in consequence of the 
voluntary assumption of the place of 
man which the Lord Jesus took, it 
pleased the Father to lay on him the 
deep sorrows which would be the proper 
expression of his sense of the evil of 
sin ; that he endured so much suffering, 
as would answer the same great ends in 
maintaining the truth, and honour, and 
justice of God, as if the guilty had them- 
selves endured the penalty of the law. 
This, I suppose, is what is usually meant 
when it is said ' our sins were imputed 
to him ;' and though this language is 
not used in the Bible, and though it is 
liable to great misapprehension and per- 
version, yet if this is its meaning, there 
can be no objection to it. *{ Who knew 
no sin. He was not guilty. He was 
perfectly holy and pure. This idea is 
thus expressed by Peter (1 Pet. ii. 22) : 
"who did no sin, neither was guile 
found in his mouth ;" and in Heb. vii. 
26, it is said he was "holy, harmless, 
undefiled, separate from sinners." In all 
respects, and in all conceivable senses, 
the Lord Jesus was pure and holy. If 
he had not been, he would not have 
been qualified to make an atonement. 
Hence the sacred writers are every- 



where at great pains to keep this idea 
prominent, for on this depends the whole 
superstructure of the plan of salvation. 
The phrase "knew no sin," is an ex- 
pression of great beauty and dignity. 
It indicates his entire and perfect pu- 
rity. He was altogether unacquainted 
with sin ; he was a stranger to trans- 
gression ; he was conscious of no 
sin ; he committed none. He had a 
mind and heart perfectly free from pol- 
lution, and his whole life was perfectly 
pure and holy in the sight of God. 
f That we might be made the right- 
eousness of God. This is a Hebraism, 
meaning the same as divinely righteous. 
It means that we are made righteous in 
the sight of God ; that is, that we are 
accepted as righteous, and treated as 
righteous by God on account of what 
the Lord Jesus has done. There is 
here an evident and beautiful contrast 
between what is said of Christ, and 
what is said of us. He was made sin; 
we are made righteousness ; that is, he 
was treated as if he were a sinner, 
though he was perfectly holy and pure; 
we are treated as if we were righteous, 
though we are defiled and depraved. 
The idea is, that on account of what the 
Lord Jesus has .endured in our behalf 
we are treated as if we had ourselves 
entirely fulfilled the law of God, and 
had never become exposed to its penalty. 
In the phrase " righteousness of Gad," 
there is a reference to the fact that this 
is his plan of making men righteous, 
or of justifying them. They who thus 
become righteous, or are justified, are 
justified on his plan, and by a scheme 
which he has devised. Lucke renders 
this, " that we, in and by him, might be 
made righteous, by a righteousness im- 
puted to us by God." The idea is, 
that all our righteousness in the sight 
of God we receive in and through a 
Redeemer. All is to be traced to him. 
This verse contains a beautiful epitome 
of the whole plan of salvation, and the 
peculiarity of the Christian scheme. On 
the one hand, one who was perfectly 
innocent, by a voluntary substitution, is 
treated as if he were guilty ; that is, 
is subjected to pains and sorrows which 



A. D. 60.] 



CHAPTER V. 



133 



if he were guilty would be a proper pu- 
nishment for sin : arid on the other, they 
who are guilty and who deserve to be pu- 
nished, are treated, through his vicarious 
sufferings, as if they were perfectly in- 
nocent. ; that is, in a manner which 
would be a proper expression of God's 
approbation if they had not sinned. The 
whole plan, therefore, is one of substi- 
tution ; and without such substitution, 
there can be no salvation. Innocence 
voluntarily suffers for guilt, and the 
guilty are thus made pure and holy, and 
are saved. The greatness of the divine 
compassion and love is thus shown for 
the guilty ; and on the ground of this 
it is right and proper for God to call on 
men to be reconciled to him. It is the 
strongest argument that can be used. 
When God has given his only Son to 
the bitter suffering of death on the cross 
in order that we may be reconciled, it 
is the highest possible argument which 
can be used why we should cease our 
opposition to him, and become his 
friends. 

REMARKS. 

1. It is possible for Christians to have 
the assurance that they shall enter into 
heaven, ver. 1. Paul said that he knew 
this; John knew this (see Note on 
ver. 1), and there is no reason why 
others should not know it. If a man 
hates sin he may know that as well as 
any thing else ; if he loves God, why 
should he not know that as well as to 
know that he loves an earthly friend 1 
If he desires to be holy, to enter heaven, 
to be eternally pure, why should he have 
any doubt about thatl If he loves to pray, 
to read the Bible, to converse of heaven 
— if his heart is truly in these things, 
he may know it, as well as know any 
thing else about his own character or 
feelings. 

2. If a Christian may know it, he 
should know it. No other knowledge 
is so desirable as this. Nothing will 
produce so much comfort as this. 
Nothing will contribute so much to 
make him firm, decided, and consistent 
in his Christian walk as this. No 
other knowledge will give him so much 

12 



support in temptation ; so much com- 
fort in trial ; so much peace in death. 
And if a man is a Christian, he should 
give himself no rest till he obtains assu- 
rance on this subject ; if he is not a 
Christian he cannot know that too 
soon, or take too early measures to flee 
from the wrath to come. 

3. The body will soon be dissolved 
in death, ver. 1. It is a frail, crumbling, 
decaying dwelling, that must soon be 
taken down. It has none of the proper- 
ties of a permanent abode. It can be 
held together but a little time. It is 
like a hut or cottage, that is shaken by 
every gust of wind ; like a tent when 
the pins are loose, and the cords un- 
stranded, or rotten, and when the wind 
will soon sweep it away. And since 
this is the fact, we may as well know 
it, and not attempt to conceal it from 
the mind. All truth may be looked at 
calmly, and should be, and a man who 
is residing in a frail and shattered dwell- 
ing, should be looking out for one that 
is more permanent and substantial. 
Death should be looked at. The fact 
that this tabernacle shall be taken down 
should be looked at ; and every man 
should be asking with deep interest the 
question whether there is not a more 
permanent dwelling for him in a better 
world. 

4. This life is burdened, and is full 
of cares, ver. 2. 4. It is such as is 
fitted to make us desire a better state. 
We groan here under sin, amidst tempta- 
tion, encompassed by the cares and toils 
of life. We are burdened with duties, 
and we are oppressed by trials ; and 
under all we are sinking to the grave. 
Soon, under the accumulated burdens, 
the body will be crushed, and sink back 
to the dust. Man cannot endure the 
burden long, and he must soon die. 
These accumulated trials and cares are 
such as are adapted to make him desire 
a better inheritance, and to look forward 
to a better world. God designs that this 
shall be a world of care and anxiety, in 
order that we may be led to seek a better 
portion beyond the grave. 

5. The Christian has a permanent 
home in heaven, ver. 1, 2. 4. There 



134 



IT. CORINTHIANS. 



[A. D. 60. 



is a house not made with hands; an 
eternal home ; a world where mortality 
is unknown. There is his home ; that 
is his eternal dwelling - . Here he is a 
stranger, among strangers, in a strange 
world. In heaven is his home. The 
body here may be sick, feeble, dying; 
there it shall be vigorous, strong, im- 
mortal. He may have no comfortable 
dwelling here; he may be poor, and 
afflicted ; there he shall have an unde- 
caying dwelling, an unchanging home. 
Who in a world like this should not 
desire to be a Christian 1 What other 
condition of life is so desirable as that 
of the man who is sure that after a few 
more days he shall be admitted to an 
eternal home in heaven, where the body 
never dies, and where sin and sorrow 
are known no more ] 

6. The Christian should be willing 
to bear all the pain and sorrow which 
God shall appoint, ver. 1 — 4. Why 
should he not"? He knows not only 
that God is good in all this ; but he 
knows that it is but for a moment ; that 
he is advancing toward heaven, and 
that he will soon be at home. Compared 
with that eternal rest what trifles are all 
the sufferings of this mortal life ! 

7. We should not desire to die merely 
to get rid of pain, or to be absent from 
the body. ver. 4. It is not merely in 
order that we may be " unclothed," or 
that we may get away from a suffering 
body, that we should be willing to die. 
Many a sinner suffers so much here 
that he is willing to plunge into an 
awful eternity, as he supposes, to get 
rid of pain, when, alas ! he plunges only 
into deeper and eternal wo. We should 
'be willing to bear as much pain, and to 
bear it as long as God shall be pleased 
to appoint. We should submit to all 
without a murmur. We should be 
anxious to be relieved only when God 
shall judge it best for us to be away 
from the body, and to be present with 
the Lord. 

8. In a mere readiness to die there is 
no evidence that we are prepared for 
heaven. Comp. ver. 4. Many a man 
supposes that because he is ready to 
die, that, therefore, he is prepared. 



Many a one takes comfort because a 
dying friend was ready and willing to 
die. But in a mere willingness to die 
there is no evidence of a preparation 
for death, because a hundred causes 
may conspire to produce this besides 
piety. And let us not be deceived by 
supposing that because we have no 
alarm about death, and are willing to 
go to another world, that therefore, we 
are prepared. It may be either stupidity, 
or insensibility ; it may be a mere desire 
to get rid of suffering ; it may be be- 
cause we are cherishing a hope of 
heaven which is altogether vain and 
illusive. 

9. The Christian should, and may 
desire to depart and to be in heaven, 
ver. 2. Heaven is his home ; and it is 
his privilege to desire to be there. Here 
he is in a world of trial and of sin. 
There he shall be in a world of joy and 
of holiness. Here he dwells in a frail, 
suffering, decaying body. There he 
shall be clothed with immortality. It is 
his privilege, therefore, to desire, as 
soon as it shall be the will of God, to 
depart, and to enter on his eternal in- 
heritance in heaven. He should have 
a strong, fixed, firm desire for that 
world ; and should be ready at the 
shortest notice to go and to be forever 
with the Lord. 

1 0. The hopes and joy s of Christians, 
and all their peace and calmness in the 
prospect of death, are to be traced to 
God. ver. 5. It is not that they are not 
naturally as timid and fearful of dying 
as others ; it is not that they have any 
native courage or strength, but it is to be 
traced entirely to the mercy of God, and 
the influence of his Spirit, that they are 
enabled to look calmly at death, at the 
grave, at eternity. With the assured 
prospect of heaven, they have nothing 
to fear in dying ; and if we have the 
"earnest of the Spirit" — the pledge 
that heaven is ours — we have nothing 
to fear in the departure from this world. 

11. The Christian should be, and 
may be, always cheerful, ver. 6. Paul 
said that he was always confident, or 
cheerful. Afflictions did not depress 
him ; trials did not cast him down. He 



A. D.GO.] 



CHAPTER V. 



135 



was not disheartened by opposition ; he 
did not lose his courage by being reviled 
and persecuted. In all this he was 
cheerful and bold. There is nothing 
in religion to make us melancholy and 
sad. The assurance of the favour of 
God, and the hope of heaven, should 
have, and will have, just the opposite 
effect. A sense of the presence of God, 
a conviction that we are sinners, a deep 
impression of the truth that we are to 
die. and of the infinite interest of the 
soul at stake, will indeed make us 
serious and solemn, and should do so. 
But this is not inconsistent with cheer- 
fulness, but is rather fitted to produce 
it. It is favourable to a state of mind 
where all irritability is suppressed, and 
where the mind is made calm and 
settled ; and this is favourable to cheer- 
fulness. Besides, there is much, very 
much in religion to prevent sadness, and 
to remove gloom from the soul. The 
hope of heaven, and the prospect of 
dwelling with God and with holy be- 
ings forever, is the best means of expel- 
ling the gloom which is caused by the 
disappointments and cares of the world. 
And much as many persons suppose 
that religion creates gloom, it is certain 
that nothing in this world has done so 
much to lighten care, to break the force 
of misfortune and disappointment, to 
support in times of trial, and to save 
from despair, as the religion of the Re- 
deemer. And it is moreover certain 
that there are no persons so habitually 
calm in their feelings, and cheerful in 
their tempers, as consistent and devoted 
Christians. If there are some Chris- 
tians, like David Brainerd, who are 
melancholy and sad, as there are un- 
doubtedly, it should be said, (1.) That 
they are few in number; (2.) That 
their gloom is to be traced to constitu- 
tional propensity, and not to religion ; 
(3.) That they have, even with all their 
gloom, joys which the world never ex- 
periences, and which can never be 
found in sin ; and, (4.) That their gloom 
is not produced by religion, but by the 
iv ant of more of it. 

12. It is noble to act with reference 



to things unseen and eternal, ver. 7. It 
elevates the soul ; lifts it above the 
earth ; purifies the heart ; and gives to 
man a new dignity. It prevents all 
the grovelling effect of acting from a 
view of present objects, and with refer- 
ence to the things which are just around 
us. " Whatever withdraws us," says 
Dr. Johnson, " from the power of our 
senses ; whatever makes the past, the 
distant, or the future, predominate over 
the present, advances us in the dignity 
of thinking beings." — Tour to the He- 
brides, p. 322, ed. Phil. 1810. What- 
ever directs the eye and the heart to 
heaven ; whatever may make man feel 
and believe that there is a God, a 
Saviour, a heaven, a world of glory, 
elevates him with the consciousness of 
his immortality, and raises him above 
the grovelling objects that wither and 
debase the soul. Man should act with 
reference to eternity. He should be 
conscious of immortality. He should 
be deeply impressed with that high 
honour that awaits him of standing be- 
fore God. He should feel that he may 
partake in the glories of the resurrection ; 
that he may inherit an eternal heaven. 
Feeling thus, what trifles are the things 
of the earth ! How little should he 
be moved by its trials ! How little 
should he be influenced by its wealth, 
its pleasures, and its honours \ 

13. The Christian, when he leaves 
the body, is at once with the Lord Jesus, 
ver. 8. He rushes, as it were instinct- 
ively, to his presence, and casts himself 
at his feet. He has no other home than 
where the Saviour is ; he thinks of no 
future joy or glory but that which is to 
be enjoyed with him. Why then should 
we fear death ! Lay out of view, as we 
may, the momentary pang, the chilli- 
ness, and the darkness of the grave, 
and think of that which will be the 
moment after death — the view of the 
Redeemer, the sight of the splendours 
of the heavenly world, the angels, the 
spirits of the just made perfect, the river 
of the paradise of God, and the harps 
of praise, and what has man to fear 
in the prospect of dying ! 



136 



II. CORINTHIANS. 



[A. D. 60. 



Why should I shrink at pain or wo, 
Or feel at death dismay "? . 

I've Canaan's goodly land in view, 
And realms of endless day. 

Apostles, martyrs, prophets there, 
Around my Saviour stand ; 

And soon my friends in Christ below 
Will join the glorious band. 

Jerusalem ! my happy home ! 

My soul still pants for thee ; 
When shall my labours have an end 

In joy, and peace, and thee ! 

C. Wesley. 

14. We should act feeling that we 
are in the immediate presence of God, 
and so as to meet his acceptance and 
approbation, whether we remain on earth, 
or whether we are removed to eternity, 
ver. 9. The prospect of being with 
him, and the consciousness that his eye 
is fixed upon us, should make us dili- 
gent, humble, and laborious. It should 
be the great purpose of our lives to 
secure his favour, and meet with his 
acceptance ; and it should make no 
difference with us in this respect, where 
we are — whether on earth or in heaven ; 
with the prospect of long life, or of an 
early death ; in society or in solitude ; 
at home or abroad ; on the land or on 
the deep ; in sickness or in health ; in 
prosperity or in adversity, it should be 
our great aim so to live as to be " ac- 
cepted of him." And the Christian 
will so act. To act in this manner is 
the very nature of true piety ; and where 
this desire does not exist, there can be 
no true religion. 

15. We must appear before the judg- 
ment seat. ver. 10. We must all ap- 
pear there. This is inevitable. There 
is not one of the human family that can 
escape. Old and young ; rich and poor ; 
bond and free; all classes, all conditions, 
all nations must stand there, and give 
an account for all the deeds done in the 
body, and receive their eternal doom. 
How solemn is the thought of being 
arraigned ! How deeply affecting the 
idea that on the issue of that one trial 
will depend our eternal weal or wo ! 
How overwhelming the reflection that 
ftom that sentence there can be no ap- 
peal ; no power of reversing it ; no possi- 
bility of afterwards changing our destiny ! 



16. We shall soon be there, ver. 10. 
No one knows when he is to die ; and 
death when it comes will remove us at 
once to the judgment seat. A disease 
that may carry us off in a few hours 
may take us there; or death that may 
come in an instant shall bear us to that 
awful bar. How many are stricken down 
in a moment; how many are hurried 
without any warning to the solemnities 
of the eternal world ! So we may die. 
No one can insure our lives ; no one 
can guard us from the approach of the 
invisible king of terrors. 

17. We should be ready to depart. 
If we must stand at that awful bar ; and 
if we may be summoned there any 
moment, assuredly we should lose no 
time in being ready to go. It is our 
great business in life ; and it should 
claim our first attention, and all other 
things should be postponed that we may 
be ready to die. It should be the first 
inquiry every morning, and the last sub- 
ject of thought every evening — for who 
knows when he rises in the morning 
but that before night he may stand at 
the judgment seat ! Who, when he 
lies down on his bed at night, knows but 
that in the silence of the night-watches 
he may be summoned to go alone — to 
leave his family and friends, his home 
and his bed, to answer for all the deeds 
done in the body 1 

18. We should endeavour to save 
others from eternal death, ver. 11. If 
we have ourselves any just views of the 
awful terrors of the day of judgment, 
and if we have any just views of the 
wrath of God, we should endeavour " to 
persuade" others to flee from the wrath 
to come. We should plead with them ; 
we should entreat them ; we should 
weep over them ; we should pray for 
them, that they may be saved from going 
up to meet the awful wrath of God. 
If our friends are unprepared to meet 
God ; if they are living in impenitence 
and sin, and if we have any influence 
over others in any way, we should exert 
it all to induce them to come to Christ, 
and to save themselves from the awful 
terrors of that day. Paul deemed no 
self-denial and no sacrifice too great, if 



A.D.60.] 



CHAPTER V. 



137 



he might persuade them to come to God, 
and to save their souls. And who that 
has any just views of the awful terrors 
of the day of judgment; of the woes 
of an eternal hell, and of the glories of 
an eternal heaven, can deem that labour 
too great which shall be the means of 
saving immortal souls ! Not to frighten 
them should we labour, not to alarm 
them merely should we plead with 
them, but we should endeavour by all 
means to persuade them to come to the 
Redeemer. We should not use tones 
of harshness and denunciation ; we 
should not speak of he!l as if we would 
rejoice to execute the sentence, but we 
should speak with tenderness, earnest- 
ness, and with tears (comp. Acts xx. 
31), that we may induce our friends and 
fellow-sinners to be reconciled to God. 

19. We should not deem it strange 
or remarkable if we are charged with 
being deranged for being active and 
zealous in the subject of religion, ver. 13. 
There will always be enough, both in 
the church and out of it, to charge us 
with over-heated zeal ; with want of 
prudence ; or with decided mental aliena- 
tion. But we are not to forget that 
Paul was accused of being "mad;" and 
even the Redeemer was thought to be 
" beside himself." " It is sufficient for 
the disciple that he be as his master, 
and the servant as his Lord ;" and if 
the Redeemer was charged with derange- 
ment on account of his peculiar views 
and his zeal, we should not suppose that 
any strange thing had happened to us 
if we are accused in like manner. 

20. The gospel should be offered to 
all men. ver. 14. If Christ died for all, 
then salvation is provided for all ; and 
then it should be offered to all freely 
and fully. It should be done without 
any mental reservation, for God has no 
such mental reservation; without any 
hesitation or misgiving ; without any 
statements that would break the force, 
or weaken the power of such an offer 
on the consciences of men. If they 
reject it, they should be left to see that 
they reject that which is in good firitk 
offered to them, and that for this they 
must give an account to God. Every 

12* 



man who preaches the gospel should 
feel that he is not only permitted but 
required to preach the gospel "to 
every creature ;" nor should he embrace 
any opinion whatever which will in 
form or in fact cramp him or restrain 
him in thus offering salvation to all man- 
kind. The fact that Christ died for all, 
and that all may be saved, should be 
a fixed and standing point in all sys- 
tems of theology, and should be allowed 
to shape every other opinion, and to 
shed its influence over every other view 
of truth. 

21. All men by nature are dead in 
sins. ver. 14. They are insensible to 
their own good ; to the appeals of God ; 
to the glories of heaven, and to the 
terrors of hell. They do not act for 
eternity ; they are without concern in 
regard to their everlasting destiny. They 
are as insensible to all these things, 
until aroused by the Spirit of God, as a 
dead man in his grave is to surrounding 
objects. And there is nothing that ever 
did arouse such a man, or ever could, 
but the same power that made the world, 
and the same voice that raised Lazarus 
from his grave. This melancholy fact 
strikes us everywhere ; and we should 
be deeply humbled that it is our condi- 
tion by nature, and should mourn that 
it is the condition of our fellow men 
everywhere. 

22. We should form our estimate of 
objects and of their respective value and 
importance by other considerations than 
those which are derived from then tem- 
poral nature, ver. 16. It should not be 
simply according to the flesh. It should 
not be as they estimate them who are 
living for this world. It should not be 
by their rank, their splendour, or their 
fashion. It should be by their reference 
to eternity, and their bearing on the 
state of things there. 

23. It should be with us a very serious 
inquiry whether our views of Christ 
are such as they have who are living 
after the flesh, or such only as the un- 
renewed mind takes, ver. 16. The carnal 
mind has no just views of the Redeemer. 
To every impenitent sinner he is "a 
root out of a dry ground." There is no 



138 



II. CORINTHIANS. 



[A. D. 60. 



beauty in him. And to every hypo- 
crite, and every deceived professor of 
religion, there is really no beauty seen 
in him. There is no spontaneous, ele- 
vated, glowing attachment to him. It 
is all forced and unnatural. But to the 
true Christian there is a beauty seen 
in his character that is not seen in any 
other ; and the whole soul loves him, 
and embraces him. His character is 
seen to be most pure and lovely ; his 
benevolence boundless ; his ability and 
willingness to save, infinite. The re- 
newed soul desires no other Saviour; 
and rejoices that he is just what he is — 
rejoices in his humiliation as well as 
his exaltation ; in his poverty as well as 
his glory ; rejoices in the privilege of 
being saved by him who was spit upon, 
and mocked, and crucified, as well as 
by him who is at the right hand of God. 
One thing is certain, unless we have just 
views of Christ we can never be saved. 

24. The new birth is a great and 
most important change, ver. 17. It is 
not in name or in profession merely, 
but it is a deep and radical change of 
the heart. It is so great that it may be 
said of each one that he is a new crea- 
tion of God ; and in relation to each 
one, that old things are passed away 
and all things are become new. How 
important it is that we examine our 
hearts and see whether this change has 
taken place, or whether we are still 
living without God and without hope. 
It is indispensable that we be born again. 
John iii. If we are not born again, and 
if we are not new creatures in Christ, 
we must perish forever. No matter 
what our wealth, talent, learning, accom- 
plishment, reputation, or morality, un- 
less we have been so changed that it 
may be said, and that we can say, 
" old things are passed away, and ail 
things are become new," we must pe- 
rish forever. There is no power in the 
universe that can save a man who is 
not born again. 

25. The gospel ministry is a most 
responsible and important work. ver. 18, 
19. There is no other office of the 
same importance ; there is no situation 
in which man can be placed more solemn 



than that of making known the terms 
on which God is willing to bestow favour 
on apostate man. 

26. How amazing is the divine con- 
descension, that God should have ever 
proposed such a plan of reconciliation, 
ver. 20, 21. That he should not only 
have been willing to be reconciled, but 
that he should have sought, and have 
been so anxious for it as to be willing 
to send his own Son to die to secure it ! 
It was pure, rich, infinite benevolence. 
God was not to be benefited by it. He 
was infinitely blessed and happy even 
though man should have been lost. 
He was pure, and just, and holy, and it 
was not necessary to resort to this in 
order to vindicate his own character. 
He had done man no wrong ; and if 
man had perished in his sins, the throne 
of God would have been pure and spot- 
less. It was love ; mere love. It was 
pure, holy, disinterested, infinite benevo- 
lence. It was worthy of a God ; and 
it has a claim to the deepest gratitude 
of man. 

Let us then, in view of this whole 
chapter, seek to be reconciled to God. 
Let us lay aside all our opposition 
to him. Let us embrace his plans. 
Let us be willing to submit to him, and 
to become his eternal friends. Let 
us seek that heaven to which he would 
raise us ; and though our earthly house 
of this tabernacle must be dissolved, let 
us be prepared, as we may be, for that 
eternal habitation which he has fitted 
up for all who love him in the heavens. 

CHAPTER VI. 

This chapter, closely connected in 
sense with the preceding, is designed as 
an address to the Corinthian Christians, 
exhorting them to act worthily of their 
calling, and of their situation under 
such a ministry as they had enjoyed. 
In the previous chapters, Paul had dis- 
coursed at length of the design and 
of the labours of the ministry. The 
main drift of all this was to show them 
the nature of reconciliation, and the 
obligation to turn to God, and to live 
to him. This idea is pursued in this 
chapter ; and in view of the labours 



A. D. 60.] 



CHAPTER VI. 



139 



W 



CHAPTER VI. 

E then, as workers 
gether with him, 

a c. 5. 20. 



to- 

be- 



and self-denials of the ministry, Paul 
urges on the Corinthian Christians the 
duty of coming out from the world, and 
of separating themselves entirely from 
all evil. The chapter may be conve- 
niently contemplated in the following 
parts : 

I. Paul states that he and his asso- 
ciates were fellow-labourers with God, 
and he exhorts the Corinthians not to 
receive the grace of God in vain. To 
induce them to make a wise improve- 
ment of the privileges which they en- 
joyed, he quotes a passage from Isaiah, 
and applies it as meaning that it 
was then an acceptable time, and that 
they might avail themselves of mercy, 
ver. 1, 2. 

II. He enumerates the labours and 
self-denials of the ministry. He refers 
to their sincerity, zeal, and honesty of 
life. He shows how much they had 
been willing to endure in order to con- 
vey the gospel to others, and how much 
they had in fact endured, and how much 
they had benefited others. He speaks 
of their afflictions in a most tender and 
beautiful manner, and of the happy re- 
sults which had followed from their 
self-denying labours, ver. 3 — 10. The 
design of this is, evidently, to remind 
them of what their religion had cost, 
and to appeal to them in view of all 
this to lead holy and pure lives. 

III. Paul expresses his ardent at- 
tachment for them, and says that if they 
were straitened ; if they did not live as 
they should do, it was not because he 
and his fellow-labourers had not loved 
them, and sought their welfare, but from 
a defect in themselves, ver. 11, 12. 

IV. As a reward for all that he had 
done and suffered for them, he now 
asked only that they should live as be- 
came Christians, ver. 13 — 18. He 
sought not silver, or gold, or apparel. 
He had not laboured as he had done 
with any view to a temporal reward. 



seech you also that ye re- 
ceive not the grace of God in 
vain. 6 

b He. 12. 15. 



And he now asked simply that they 
should come out from the world, and be 
dissociated from every thing that was 
evil. He demanded that they should 
be separate from all idolatry, and idol- 
atrous practices ; assures them that there 
can be no union between light and dark- 
ness ; righteousness and unrighteous- 
ness ; Christ and Belial ; that there can 
be no agreement between the temple of 
God and idols; reminds them of the 
fact that they are the temple of God ; 
and encourages them to do this by the 
assurance that God would be their God, 
and that they should be his adopted 
sons and daughters. The chapter is one 
of great beauty ; and the argument for 
a holy life among Christians is one that 
is exceedingly forcible and tender. 

1. We then, as workers together with 
him. On the meaning of this expression, 
see Note, 1 Cor. iii. 9. The Greek here 
is (<ruvigycvvrec) ' working together,' and 
may mean either that the apostles and 
ministers to whom Paul refers were 
joint labourers in entreating them not 
to receive the grace of God in vain ; or 
it may mean that they co-operated with 
God, or were engaged with him in en- 
deavouring to secure the reconciliation 
of the world to himself. Tindal renders 
it, " we as helpers." Doddridge, " we 
then as the joint-labourers of God." 
Most expositors have concurred in this 
interpretation. The word properly 
means, to work together ; to co-operate 
in producing any result. Macknight 
supposes that the word here is in the 
vocative, and is an address to the fellow- 
labourers of Paul entreating them not 
to receive the grace of God in vain. In 
this opinion he is probably alone, and 
has manifestly departed from the scope 
and design of the passage. Probably 
the most obvious meaning is that of our 
translators, who regard it as teaching 
that Paul was a joint-worker with God 
in securing the salvation of men. \ That 



140 



2 (For he saith, a I have heard 

a Is. 49. 8. 



II. CORINTHIANS. [A.D.60. 

thee in a time accepted, and in 



ye receive not the grace of God in vain, 
The ' grace of God' here means evident- 
ly the gracious offer of reconciliation 
and pardon. And the sense is, ' We en- 
treat you not to neglect or slight this 
offer of pardon, so as to lose the benefit 
of it, and be lost. It is offered freely 
and fully. It may be partaken of by 
all, and all may be saved. But it may 
also be slighted, and all the benefits of 
it will then be lost.' The sense is, that 
it was possible that this offer might be 
made to them, they might hear of a 
Saviour, be told of the plan of recon- 
ciliation, and have the offers of mercy 
pressed on their attention and accept- 
ance, and yet all be in vain. They 
might notwithstanding all this be lost, 
for simply to hear of the plan of salva- 
tion or the offers of mercy, will no more 
save a sinner than to hear of medicine 
will save the sick. It must be embraced 
and applied, or it will be in vain. It is 
true that Paul probably addressed this 
to those who were professors of religion ; 
and the sense is, that they should use 
all possible care and anxiety lest these 
offers should have been made in vain. 
They should examine their own hearts ; 
they should inquire into their own con- 
dition ; they should guard against self- 
deception. The same persons (ch. v. 20) 
Paul had exhorted also to be reconciled 
to God ; and the idea is, that he would 
earnestly entreat even professors of re- 
ligion to give all diligence to secure an 
interest in the saving mercy of the 
gospel, and to guard against the possi- 
bility of being self-deceived and ruined. 
2. For he saith. See Isaiah xlix. 8. 
In that passage the declaration refers to 
the Messiah, and the design is there to 
show that God would be favourable to 
him ; that he would hear him when he 
prayed, and would make him the me- 
dium of establishing a covenant with 
his own people, and of spreading the 
true religion around the earth. See my 
Note on that place. Paul quotes the 
passage here not as affirming that he 



used it in exactly the sense, or with 
reference to the same' design for which 
it was originally spoken, but as express- 
ing the idea which he wished to convey, 
or in accordance with the general prin- 
ciple implied in its use in Isaiah. The 
general idea there, or the principle in- 
volved was, that under the Messiah God 
would be willing to hear ; that is, that 
he would be disposed to show mercy to 
the Jew and to the Gentile. This is 
the main idea of the passage as used 
by Paul. Under the Messiah, it is said 
by Isaiah, God would be willing to 
show mercy. That would be an ac- 
ceptable time. That time, says Paul, 
has arrived. The Messiah has come, 
and now God is willing to pardon and 
save. And the doctrine in this verse 
is, that under the Messiah, or in the 
time of Christ, God is •willing to show 
mercy to men. In him alone is the 
throne of grace accessible, and now that 
he has come God is willing to pardon, 
and men should avail themselves of the 
offers of mercy. 1 / have heard thee. 
The Messiah. I have listened to thy 
prayer for the salvation of the heathen 
world. The promise to the Messiah 
was, that the heathen world should be 
given to him ; but it was a promise that 
it should be in answer to his prayers 
and intercessions. " Ask of me, and I 
shall give thee the heathen for thine 
inheritance, and the uttermost parts of 
the earth for thy possession." Ps. ii. 
8. The salvation of the heathen world, 
and of all who are saved, is to be in 
answer to the prevalent intercession of 
the Lord Jesus, f In a time accepted. 
In Isaiah, " in an acceptable time." The 
idea is, that he had prayed in a time 
when God was disposed to show mercy ; 
the time when in his wise arrangements 
he had designed that his salvation should 
be extended to the world. It is a time 
which he had fixed as the appropriate 
period for extending the knowledge of 
his truth and his salvation ; and it 
proves that there was to be a period 



A. D. 60.] 



CHAPTER VI. 



141 



the day of salvation have I suc- 
coured thee : behold now is the 



which was the favourable period of sal- 
vation, that is, which God esteemed to 
be the proper period for making his 
salvation known to men. At such a 
period the Messiah would pray, and the 
prayer would be answered. *[ In the 
day of salvation. In the time when I 
am disposed to show salvation, t Have 
I succoured thee. The Messiah. I have 
sustained thee, that is, in the effort to 
make salvation known. God here speaks 
of there being an accepted time, a 
limited period, in which the petitions in 
favour of the world would be accepta- 
ble to him. That time Paul says had 
come ; and the idea which he urges is, 
that men should avail themselves of 
that, and embrace now the offers of 
mercy, f Behold now is the accepted 
time, &c. The meaning of this passage 
is, the < Messiah is come. The time re- 
ferred to by Isaiah has arrived. It is 
now a time when God is ready to show 
compassion, to hear prayer, and to have 
mercy on mankind. Only through the 
Messiah, the Lord Jesus, does he show 
mercy, and men should therefore now 
embrace the offers of pardon.' The 
doctrine taught here, therefore, is, that 
through the Lord Jesus, and where he 
is preached, God is willing to pardon 
and save men ; and this is true wher- 
ever he is preached, and as long as men 
live under the sound of the gospel. The 
world is under a dispensation of mercy, 
and God is willing to show compassion, 
and while this exists, that is, while men 
live, the offers of salvation are to be 
freely made to them. The time will 
come when it will not be an acceptable 
time with God. The day of mercy will 
be closed ; the period of trial will be 
ended ; and men will be removed to a 
world where no mercy is shown, and 
where compassion is unknown. This 
verse, which should be read as a pa- 
renthesis, is designed to be connected 
with the argument which the apostle 
is urging, and which he presented in 
the previous chapter. The general doc- 



accepted time ; behold, now is 
the day of salvation.) 



trine is, that men should seek reconcilia- 
tion with God. To enforce that, he 
here says, that it was now the accepta- 
ble time, the time when God was willing 
to be reconciled to men. The general 
sentiment of this passage may be thus 
expressed. (1.) Under the gospel it is 
an acceptable time, a day of mercy, a 
time when God is willing to show mercy 
to men. (2.) There may be special 
seasons which may be peculiarly called 
the acceptable, or accepted time, (a) 
When the gospel is pressed on the at- 
tention by the faithful preaching of his 
servants, or by the urgent entreaties of 
friends ; (b) When it is brought to our 
attention by any striking dispensation 
of Providence ; (c) When the Spirit of 
God strives with us, and brings us to 
deep reflection, or to conviction for sin ; 
(d) In a revival of religion, when many 
are pressing into the Kingdom — it is 
at all such seasons an accepted time, a 
day of salvation, a day which we should 
improve. It is "now" such a season, 
because, (I.) The time of mercy will 
pass by, and God will not be willing 
to pardon the sinner who goes unpre- 
pared to eternity. (2.) Because we 
cannot calculate on the future. We 
have no assurance, no evidence that we 
shall live another day, or hour. (3.) 
It is taught here, that the time will come 
when it will not be an accepted time. 
Now is the accepted time; at some fu- 
ture period it will not be. If men 
grieve away the Holy Spirit; if they 
continue to reject the gospel ; if they 
go unprepared to eternity, no mercy can 
be found. God does not design to par- 
don beyond the grave. He has made 
no provisions for forgiveness there ; and 
they who are not pardoned in this life, 
must be unpardoned forever. 

3. Giving no offence in any thing. 
We the ministers of God. ver. 1. The 
word rendered offence means, properly, 
stumbling ,- then offence, or cause of 
offence, a falling into sin. The mean- 
ing here is, ' giving no occasion for 



142 



II. CORINTHIANS. 



[A. D. 60. 



3 Giving no a offence in any 
thing, that the ministry be not 
blamed : 

a 1 Co. 10. 32. 



contemning or rejecting the gospel ;' 
and the idea of Paul is, that he and his 
fellow- apostles so laboured as that no one 
who saw or knew them, should have 
occasion to reproach the ministry, or the 
religion which they preached ; but so 
that in their pure and self-den} 7 in g 
lives, the strongest argument should be 
seen for embracing it. Comp. Matt. x. 
16. 1 Cor. viii. 13 ; x. 32, 33. Notes, 
Phil. ii. 15. 1 Thess. ii. 10; v. 22. 
How they conducted so as to give no 
offence he states in the following verses. 
% That the ministry be not blamed. 
The phrase, " the ministry," refers here 
not merely to the ministry of Paul, that 
is, it does not mean merely that he 
would be subject to blame and reproach, 
but that the ministry itself which the 
Lord Jesus had established would be 
blamed, or would be reproached by the 
improper conduct of any one who was 
engaged in that work. The idea is, 
that the misconduct of one minister of 
the gospel would bring a reproach upon 
the profession itself, and would prevent 
the usefulness and success of others, 
just as the misconduct of a physician ex- 
poses the profession to reproach, or the 
bad conduct of a lawyer reflects itself 
in some degree on the entire profession. 
And it is so everywhere. The errors, 
follies, misconduct, or bad example of 
one minister of the gospel brings a re- j 
proach upon the sacred calling itself, 
and prevents the usefulness of many ! 
others. Ministers do not stand alone. ! 
And though no one can be responsi- 1 
ble for the errors and failings of others, j 
yet no one can avoid suffering in regard ; 
to his usefulness by the sins of others, j 
Not only, therefore, from a regard to his I 
personal usefulness should every minis- 1 
ter be circumspect in his walk, but from 
respect to the usefulness of all others 
who sustain the office of the ministry, 
and from respect to the success of re- 
ligion all over the world. Paul made 



4 But in all things approving 1 
ourselves as the ministers b of 
God, in much patience, in af- 

1 commending. b 1 Co. 4. 1. 



it one of the principles of his conduct 
so to act that no man should have 
cause to speak reproachfully of the 
ministry on his account. In order to 
this, he felt it to be necessary not only 
to claim and assert honour for the mi- 
nistry, but to lead such a life' as should 
deserve the respect of men. If a man 
wishes to secure respect for his calling, 
it must be by living in the manner 
which that calling demands, and then 
respect and honour will follow as a mat- 
ter of course. See Calvin. 

4. But in all things. In every respect. 
In all that we do. In every way, both 
by words and deeds. How this was 
done, Paul proceeds to state in the fol- 
lowing verses. *f Approving ourselves 
as the ministers of God. Marg. " Com- 
mending." Tindal renders it, " In all 
things let us behave ourselves as the 
ministers of God." The idea is, that 
Paul and his fellow-labourers endea- 
voured to live as became the ministers 
of God, and so as to commend the mi- 
nistry to the confidence and affection of 
men. They endeavoured to live as was 
appropriate to those who were the 
ministers cf God, and so that the world 
would be disposed to do honour to the 
ministry, f, In much patience. In 
the patient endurance of afflictions of 
all kinds. Some of his trials he pro- 
ceeds to enumerate. The idea is, that 
a minister of God, in order to do good 
and to commend his ministry, should set 
an example of patience. He preaches 
this as a duty to others ; and if, when 
he is poor, persecuted, oppressed, ca- 
lumniated, or imprisoned, he should 
murmur, or be in submissive, the conse- 
quence would be that he would do little 
good by all his preaching. And no one 
can doubt, that God often places his 
ministers in circumstances of peculiar 
trial, among other reasons, in order that 
they may illustrate their own precepts 
by their example, and show to their 



A. D. 60.] 



CHAPTER VI. 



143 



flictions, in necessities, in dis- ments, 1 'm tumults, in labours, 



tresses, 

5 In stripes,. a in imprison- 

ac. 11. 23. &c. 



people with what temper and spirit they 
may and ought to suffer. Ministers 
often do a great deal more good by their 
example in suffering than they do in 
their preaching. It is easy to preach 
to others ; it is not so easy to manifest 
just the right spirit in time of persecu- 
tion and trial. Men too can i-esist preach- 
ing, but they cannot resist the effect 
and power of a good example in times 
of suffering. In regard to the manner 
in which Paul says that the ministry 
may commend itself, it may be observed, 
that he groups several things together ; 
or mentions several classes of influences 
or means. In this and the next verse 
he refers to various kinds of afflictions. 
In the following verses he groups several 
things together, pertaining to a holy 
life, and a pure conversation, *f In 
afflictions. In all our afflictions ; refer- 
ring to all the afflictions and trials which 
they were called to bear. The follow- 
ing words, in the manner of a climax, 
specify more particularly the kinds of 
trials which they were called to endure. 
f In necessities. This is a stronger 
term than afflictions, and denotes the 
distress which arose from want. He 
everywhere endured adversity. It de- 
notes unavoidable distress and calamity. 
1f In distresses. The word here used 
(V<W5;t&>§/jt) denotes properly straitness 
of place, want of room ; then straits, 
distress, anguish. It is a stronger word 
than either of those which he had before 
used. See it explained in the Notes on 
Rom. ii. 9. Paul means that in all 
these circumstances he had evinced pa- 
tience, and had endeavoured to act as 
became a minister of God. 

5. In stripes. In this verse, Paul 
proceeds to specifications of what he 
had been called to endure. In the 
previous verse, he had spoken of his 
afflictions in general terms. In this 
expression, he refers to the fact that he 
and his fcllow-kbourers were scourged 



in watchings, in fastings. 

or in tossings to and fro. 



in synagogues and cities as if they had 
been the worst of men. In 2 Cor. xi. 
23 — 25, Paul says that he had been 
scourged five times by the Jews, and 
had "been thrice beaten with rods. See 
the Notes on that place. ^ In impri- 
sonments. As at Philippi. Acts xvi. 24. 
seq. It was no uncommon thing for 
the early preachers of Christianity to 
be imprisoned. If hi tumults. Marg. 
Tossing to and fro. The Greek word 
(ajuLT'tcrrsLo-U) denotes properly insta- 
bility, thence disorder, tumult, commo- 
tion. Here it means that in the various 
tumults and commotions which were 
produced by the preaching of the gospel, 
Paul endeavoured to act as became a 
minister of God. Such tumults were 
excited at Corinth (Acts xviii. 6) ; at 
Philippi (Acts xvi. 19, 20) ; at Lystra 
and Derbe (Acts xiv. 19) ; at Ephesus 
(Acts xix), and in various other places. 
The idea is, that if the ministers of re- 
ligion are assailed by a lawless mob, 
they are to endeavour to show the spirit 
of Christ there, and to evince all pa- 
tience, and to do good even in such a 
scene. Patience and the Christian spirit 
may often do more good in such scenes 
than much preaching would do else- 
where, f In labours. Referring pro- 
bably to the labours of the ministry, 
and its incessant duties, and perhaps 
also to the labours which they performed 
for their own support, as it is well known 
that Paul and probably also the other 
apostles, laboured often to support them- 
selves, t I >1 watchings. In wake- 
fulness, or want of sleep. He probably 
refers to the fact that in these arduous 
duties, and in his travels, and in anxious 
cares for the churches, and for the ad- 
vancement of religion, he was often de- 
prived of his ordinary rest. He refers 
to this again in chap. xi. 27. If In 
fastings. Referring probably not only 
to the somewhat frequent fasts to which 
he voluntarily submitted as acts of devo- 



144 



II. CORINTHIANS. 



[A.D.60. 



6 By pureness, by knowledge, 
by long-suffering, by kindness, 



tion, but also to the fact that in his 
travels, when abroad and among stran- 
gers, he was often destitute of food. 
To such trials, those who travelled as 
Paul did, among strangers, and without 
property, would be often compelled to 
submit ; and such trials, almost without 
number, the religion which we now 
enjoy has cost. It at first cost the pain- 
ful life, the toils, the anxieties, and the 
sufferings of the Redeemer ; and it has 
been propagated and perpetuated amidst 
the deep sorrows, the sacrifices, and the 
tears and blood of those who have con- 
tributed to perpetuate it on earth. For 
such a religion, originated, extended, 
and preserved in such a manner, we 
can never express suitable gratitude to 
God. Such a religion we cannot over- 
estimate in value ; and for the extension 
and perpetuity of such a religion, we 
also should be willing to practise un- 
wearied self-denial. 

6. By pureness. Paul, having in the 
previous verses, grouped together some 
of the sufferings which he endured, and 
by which he had endeavoured to com- 
mend and extend the true religion, pro- 
ceeds here to group together certain 
other influences by which he had sought 
the same object. The substance of what 
he here says is, that it had not only 
been done by sufferings and trials, but 
by a holy life, and by entire consecra- 
tion to the great cause to which he had 
devoted himself. He begins by stating 
that it was by pureness, that is, by 
integrity, sanctity, a holy and pure life. 
All preaching, and all labours would 
have been in vain without this ; and 
Paul well knew that if he succeeded in 
the ministry, he must be a good man. 
The same is true in all other profes- 
sions. One of the essential requisites 
of an orator, according to Quintilian, 
is, that he must be a good man ; 
and no man may expect ultimately to 
succeed in any calling of life unless he 
is pure. But however this may be in 
other callings, no one will doubt it in 
regard to the ministry of the gospel. 



by the Holy Ghost, by love 
unfeigned, 

f By knowledge. Interpreters have dif- 
fered much in the interpretation of this. 
Rosenmuller and Schleusner understand 
by it prudence. Grotius interprets it 
as meaning a knowledge of the law. 
Doddridge supposes that it refers to a 
solicitude to improve in the knowledge 
of those truths which they were called 
to communicate to others. Probably 
the idea is a very simple one. Paul is 
showing how he endeavoured to com- 
mend the gospel to others, ver. 4. He 
says, therefore, that one way was by com- 
municating knowledge, true knowledge. 
He proclaimed that which was true, and 
which was real knowledge, in opposi- 
tion to the false science of the Greeks, 
and in opposition to those who would 
substitute declamation for argument, and 
the mere ornaments of rhetoric for truth. 
The idea is, that the ministry should not 
be ignorant, but that if they wished to 
commend their office, they should be 
well-informed, and should be men of 
good sense. Paul had no belief that 
an ignorant ministry was preferable to 
one that was characterized by true 
knowledge ; and he felt that if he was 
to be useful it was to be by his impart- 
ing to others truth that would be useful. 
" The priest's lips should keep know- 
ledge." Mai. ii. 7. *| By long-suffering. 
By patience in our trials, and in the 
provocations which we meet with. We 
endeavour to obtain and keep a control 
over our passions, and to keep them in 
subjection. See this word explained in 
the Notes on 1 Cor. xiii. 4. % By kind' 
ness. See Note, 1 Cor. xiii. 4. By 
gentleness of manner, of temper, and 
of spirit. By endeavouring to evince 
this spirit to all, whatever may be their 
treatment of us, and whatever may be 
our provocations. Paul felt that if a 
minister would do good he must he 
kind, and gentle to all. 1 By the Holy 
Ghost. By the sanctifying influences 
of the Holy Spirit. By those graces 
and virtues which it is his office pecu- 
liarly to produce in the heart. Comp. 
Gal. v. 22, 23. Paul here evidently 



A. D. GO.] 



7 B}>- the word a of truth, by 
the b power of God, by the 

sc.4.2. b 1 Co. 2. 4. 



CHAPTER VI. 



145 



refers not to the miraculous agency of 
the Holy Spirit, but he is referring to the 
Spirit which he and his fellow-ministers 
manifested, and means here, doubtless, 
that they evinced such feelings as the 
Holy Spirit produced in the hearts of 
the children of God. f By love un- 
feigned. Sincere, true, ardent love to all. 
By undissembled, pure, and genuine 
affection for the souls of men. What 
good can a minister do if he does not 
love his people, and the souls of men ] 
The prominent characteristic in the life 
of the Redeemer was love — love to all. 
So if we are like him, and if we do any 
good, we shall have love to men. No 
man is useful without it; and ministers, 
in general, are useful just in proportion 
as they have it. It will prompt to labour, 
self-denial, and toil ; it will make them 
patient, ardent, kind ; it will give them 
zeal, and will give them access to the 
heart ; it will accomplish what no elo- 
quence, labour, or learning will do with- 
out it He who shows that he loves 
me has access at once to my heart ; he 
who does not, cannot make a way there 
by any argument, eloquence, denuncia- 
tion, or learning. No minister is useful 
without it ; no one with it can be other- 
wise than useful. 

7. By the word, of truth. That is, 
by making known the truths of the 
gospel. It was his object to make known 
the simple truth. He did not corrupt 
it by false mixtures of philosophy and 
human wisdom, but communicated it 
as it had been revealed to him. The 
object of the appointment of the Chris- 
tian ministry is to make known the 
truth, and when that is done it cannot 
but be that they will commend their 
office and work to the favourable re- 
gards of men. f By the power of God. 
By the divine power which attended 
the preaching of the gospel. Most of 
the ancient commentators explain this of 
the power of working miracles. — Bloom- 
field. But it probably includes all the 
13 



armour c of righteousness on the 
right hand and on the left, 

cEp. 6. 11. &c. 



displays of divine power which attended 
the propagation of the gospel, whether 
in the working of miracles, or in the 
conversion of men. If it be asked how 
Paul used this power so as to give no 
offence in the work of the ministry, it 
may be replied, that the miraculous 
endowments bestowed upon the apostles, 
the power of speaking foreign languages, 
&c, seem to have been bestowed upon 
them to be employed in the same way as 
were their natural faculties. See Notes 
on 1 Cor. xiv. 32. The idea here is, 
that they used the great powers intrusted 
to them by God, not as impostors would 
have done, for the purposes of gain and 
ambition, or for vain display, but solely 
for the furtherance of the true religion, 
and the salvation of men. They thus 
showed that they were sent from God, 
as well by the nature of the powers with 
which they were intrusted, as by the man- 
ner in which they used them, f By the 
armour of righteousness on the right 
hand and on the left. Interpreters have 
varied much in the exposition of this 
passage ; and many have run into 
utter wildness. Grotius says, that it- 
refers to the manner in which the 
ancient soldiers were armed. They 
bore a spear in their right hand, and 
a shield in the left. With the former 
they attacked their foes, with the latter 
they made defence. Some have sup- 
posed that it refers to the fact that 
they were taught to use the sword with 
the left hand as well as with the right. 
The simple idea is, that they were com- 
pletely armed. To be armed on the 
right hand and on the left is to be well 
armed, or entirely equipped. They went 
forth to conflict. They met persecution, 
opposition, and slander. As the soldier 
went well armed to battle, so did they. 
But the armour with which they met 
their foes, and which constituted their 
entire panoply, was a holy life. With 
that they met all the assaults of their 
enemies ; with that all slander and perse- 



146 



II. CORINTHIANS. 



[A. D. 60. 



8 By honour and dishonour, 
by evil report and good re- 

cution. That was their defence, and 
by that they hoped and expected to 
achieve their conquests. They had no 
swords, and spears, and helmets, and 
shields ; no carnal weapons of offence 
and defence ; but they expected to meet 
all their assaults, and to gain all their 
victories, by an upright and holy life. 

8. By honour and dishonour. The 
apostle is still illustrating the proposition 
that he and his fellow-labourers en- 
deavoured to give no offence (ver. 3), 
and to commend themselves as the mi- 
nisters of God. ver. 4. He here (ver. 
8 — 10) introduces another group of 
particulars in which it was done. The 
main idea is, that they endeavoured to 
act in a manner so as to commend the 
ministry and the gospel, whether they 
were in circumstances of honour or dis- 
honour, whether lauded or despised by 
the world. The word rendered " by" 
(Sta) does not here denote the means 
by which they commended the gospel, 
but the medium. In the midst of 
honour and dishonour ; whatever might 
be the esteem in which they were held 
by the world, they gave no offence. 
The first is, " by honour." They were 
not everywhere honoured, or treated 
with respect. Yet they were some- 
times honoured by men. The churches 
which they founded would honour them, 
and as the ministers of religion they 
would be by them treated with respect. 
Perhaps occasionally also they might 
be treated with great attention and re- 
gard by the men of the world on 
account of their miraculous powers. 
Comp. Acts xxviii. 7. So now, minis- 
ters of the gospel are often treated with 
great respect and honour. They are 
beloved and venerated ; caressed and 
flattered, by the people of their charge. 
As ministers of God, as exercising a 
holy function, their office is often treated 
with great respect by the world. If 
they are eloquent or learned, or if they 
are eminently successful, they are often 
highly esteemed and loved. It is diffi- 
cult in such circumstances to "commend 



port : as deceivers, a and yet true ; 

a Jno. 7. 12, 17. 



themselves as the ministers of God." 
Few are the men who are not injured 
by honour ; few who are not corrupted 
by flattery. Few are the ministers who 
are proof against this influence, and 
who in such circumstances can honour 
the ministry. If done, it is by show- 
ing that they regard such things as of 
little moment ; by showing that they are 
influenced by higher considerations than 
the love of praise ; by not allowing this 
to interfere with their duties, or to make 
them less faithful and laborious ; but 
rather by making this the occasion of 
increased fidelity and increased zeal in 
their master's cause. Most ministers do 
more to " give offence" in times when 
they are greatly honoured by the world 
than when they are despised. Yet it is 
possible for a minister who is greatly 
honoured to make it the occasion of 
commending himself more and more as 
a minister of God. And he should do 
it; as Paul said he did. — The other 
situation was " in dishonour." It is 
needless to say, that the apostles were 
often in situations where they had op- 
portunity thus to commend themselves 
as the ministers of God. If sometimes 
honoured, they were often dishonoured. 
If the world sometimes flattered and 
caressed them, it often despised them, 
and cast out their names as evil. See 
Note, 1 Cor. iv. 13. And perhaps it is 
so substantially now with those who are 
faithful. In such circumstances, also, 
Paul sought to commend himself as a 
minister of God. It was by receiving 
all expressions of contempt with meek- 
ness ; by not suffering them to inter- 
fere with the faithful discharge of his 
duties ; by rising above them, and show- 
ing the power of religion to sustain him ; 
and by returning good for evil, prayers 
for maledictions, blessings for curses, 
and by seeking to save, not injure and 
destroy those who thus sought to over- 
whelm him with disgrace. It may be 
difficult to do this, but it can be done ; 
and -when done, a man always does good. 
<[ By evil report. The word here used 



A.D. 60.] 



CHAPTER VI. 



147 



(JWpHjtu*), means, properly, ill-omened 
language, malediction, reproach, con- 
tumely. It refers to the fact that they 
were often slandered and calumniated. 
Their motives were called in question, 
and their names aspersed. They were 
represented as deceivers and impostors, 
&c. The statement here is, that in such 
circumstances, and when thus assailed 
and reproached, they endeavoured to 
commend themselves as the ministers 
of God. Evidently they endeavoured to 
do this by not slandering or reviling in 
return ; by manifesting a Christian spirit; 
by living down the slanderous accusa- 
tion, and by doing good if possible even 
to their calumniators. It is more diffi- 
cult, says Chrysostom, to bear such re- 
ports than it is pain of body ; and it is 
consequently more difficult to evince a 
Christian spirit then. To human nature 
it is trying to have the name slandered 
and cast out as evil when we are con- 
scious only of a desire to do good. But 
it is sufficient for the disciple that he 
be as his master, and if they called the 
master of the house Beelzebub, we must 
expect they will also those of his house- 
hold. It is a fine field for a Christian 
minister, or any other Christian, to do 
good when his name is unjustly slander- 
ed. It gives him an opportunity of 
showing the true excellency of the 
Christian spirit ; and it gives him the 
inexpressible privilege of being like 
Christ — like him in his suffering and 
in the moral excellence of character. 
A man should be willing to be any 
thing if it will make him like the Re- 
deemer — whether it be in suffering or 
in glory. See Phil. iii. 10. 1 Pet. iv. 
13. ^ And good report. When men 
speak well of us; when we are com- 
mended, praised, or honoured. To ho- 
nour the gospel then, and to commend 
the ministry, is, (1.) To show that the 
heart is not set on this, and does not 
seek it ; (2.) To keep the heart from 
bring puffed up with pride and self- 
estimation ; (3.) Not to suffer it to in- 
terfere with our fidelity to others, and 
with our faithfully presenting to them 
the truth. Satan often attempts to 
bribe men by praise, and to neutralize 



the influence of ministers by flattery. 
It seems hard to go and proclaim to 
men painful truths who are causing the 
incense of praise to ascend around us. 
And it is commonly much easier for a 
minister of the gospel to commend him- 
self as a minister of God when he is 
slandered than when he is praised, when 
his name is cast out as evil than when 
the breezes of popular favour are wafted 
upon him. Few men can withstand 
the influence of flattery, but many men 
can meet persecution with a proper 
spirit ; few men comparatively can al- 
ways evince Christian fidelity to others 
when they live always amidst the in- 
fluence of " good report," but there are 
many who can be faithful when they 
are poor, and despised, and reviled. 
Hence it has happened, that God has 
so ordered it that his faithful servants 
have had but little of the "good report" 
which this world can furnish, but that 
they have been generally subjected to 
persecution and slander, \ As deceivers. 
That is, we are regarded and treated as 
if we were deceivers, and as if we were 
practising an imposition on mankind, 
and as if we would advance our cause 
by any trick or fraud that would be 
possible. We are regarded and treated 
as deceivers. Perhaps this refers to 
some charges which had been brought 
against them by the opposing faction at 
Corinth {Locke), or perhaps to the 
opinion which the Jewish priests and 
heathen philosophers entertained of 
them. The idea is, that though they 
were extensively regarded and treated 
as impostors, yet they endeavoured to 
live as became the ministers of God. 
They bore the imputation with patience, 
and they applied themselves diligently 
to the work of saving souls. Paul sel- 
dom turned aside to vindicate himself 
from such charges, but pursued his mas- 
ter's work, and evidently felt that if he 
had a reputation that was worth any 
thing, or deserved any reputation, God 
would take care of it. Comp. Ps. 
xxxvii. 1 — 4. A man, especially a 
minister, who is constantly endeavour- 
ing to vindicate his own reputation, 
usually has a reputation which is not 



148 



II. CORINTHIANS. 



[A. D. 60. 



9 As ° unknown, and yet 
well known ; as dying, and, be- 

a 1 Co. 4. 9. 

worth vindicating. A man who deserves 
a reputation will ultimately obtain just 
as much as is good for him, and as will 
advance the cause in which he is em- 
barked. Tf And yd true. We are not 
deceivers and impostors. Though we 
are regarded as such, yet we show our- 
selves to be true and faithful ministers of 
Christ. 

9. As unknown. As those who are 
deemed to be of an obscure and igno- 
ble rank in life, unknown to the great, 
unknown to fame. The idea, I think, 
is, that they went as strangers, as per- 
sons unknown, in preaching the gos- 
pel. Yet, though thus unknown, they 
endeavoured to commend themselves 
as the ministers of God. Though among 
strangers ; though having no introduc- 
tion from the great and the noble, yet 
they endeavoured so to act as to con- 
vince the world that they were the mi- 
nisters of God. This could be done only 
by a holy life, and by the evidence of 
the divine approbation which would 
attend them in their work. And by 
this, the ministers of religion, if they 
are faithful, may make themselves known 
even among those who were strangers, 
and may live so as to " give no offence." 
Every minister and every Christian, 
even when they are " unknown" and 
when among strangers, should remem- 
ber their high character as the servants 
of God, and should so live as to com- 
mend the religion which they profess 
to love or which they are called on to 
preach. And yet how often is it that 
ministers when among strangers seem 
to feel themselves at liberty to lay aside 
their ministerial character, and to engage 
in conversation, and even partake of 
amusements which they themselves 
would regard as wholly improper if it 
were known that they were the am- 
bassadors of God ! And how often is 
it the case that professing Christians 
when travelling, when among strangers, 
when in foreign lands, forget their high 



hold, we live; J as chastened, and 
not killed ; 

b Ps. 118. 18. 

calling, and conduct in a manner wholly 
different from what they did when sur- 
rounded by Christians ; and when re- 
strained by the sentiments and by the 
eyes of a Christian community ! *f And 
yet well known. Our sentiments and 
our principles are well known. We 
have no concealments to make. We 
practise no disguise. We attempt to 
impose on no one. Though obscure 
in our origin ; though without rank, or 
wealth, or power, or patronage, to com- 
mend ourselves to favour, yet we have 
succeeded in making ourselves known 
to the world. Though obscure in out 
origin, we are not obscure now. Though 
suspected of dark designs, yet our prin- 
ciples are all well known to the world. 
No men of the same obscurity of birth 
ever succeeded in making themselves 
more extensively known than did the 
apostles. The world at large became 
acquainted with them ; and by their 
self-denial, zeal, and success, they extend- 
ed their reputation around the globe. 
f As dying. That is, regarded by others 
as dying. As condemned often to death ; 
exposed to death ; in the midst of trials 
that expose us to death, and that are 
ordinarily followed by death. See Note 
on 1 Cor. xv. 31, on the phrase, " I die 
daily." They passed through so many 
trials that it might be said that they 
were constantly dying. ^ And behold, 
we live. Strange as it may seem, we 
still survive. Through all our trials 
we are preserved, and though often 
exposed to death, yet we still live. 
The idea here is, that in all these trials, 
and in these exposures to death, they 
endeavoured to commend themselves as 
the ministers of God. They bore their 
trials with patience ; submitted to these 
exposures without a murmur ; and 
ascribed their preservation to the inter- 
position of God. t As chastened. The 
word chastened (7rsaJsuojuivot) means 
corrected, chastised. It is applied to the 
chastening which God causes by atfiic- 



A. D. 60.] 



CHAPTER VI. 



149 



10 As sorrowful, yet alway rejoicing ; as poor, yet mak- 



tions and calamities. 1 Cor. xi. 32. 
Rev. iii. 19. Heb. xii. 6. It refers here, 
not to the scourgings to which they 
were subjected in the synagogues and 
elsewhere, but to the chastisements 
which God inflicted ; the trials to which 
he subjected them. And the idea is, 
that in the midst of these trials, then 
endeavoured to act as became the mi- 
nisters of God. They bore them with 
patience. They submitted to them as 
coining from his hand. They felt that 
they were right; and they submitted 
without a murmur. \ And not killed. 
Though severely chastened, yet we are 
not put to death. We survive them — 
preserved by the interposition of God. 
10. As sorrowful (huroufAsvot). Griev- 
ing, afflicted, troubled, sad. Under 
these sufferings we seem always to be 
cast down and sad. We endure afflic- 
tions that usually lead to the deepest 
expressions of grief. If the world looks 
only upon our trials, we must be regard- 
ed as always suffering, and always sad. 
The world will suppose that we have 
cause for continued lamentation (Dod- 
dridge), and they will regard us as 
among the most unhappy of mortals. 
Such, perhaps, is the estimate which the 
world usually affixes to the Christian 
life. They regard it as a life of sadness 
and of gloom ; of trial and of melan- 
choly. They see little in it that is 
cheerful, and they suppose that a heavy 
burden presses constantly on the heart 
of the Christian. Joy they think per- 
tains to the gayeties and pleasures of 
this life ; sadness to religion. And per- 
haps a more comprehensive statement 
of the feelings with which the gay peo- 
ple of the world regard Christians can- 
not be found than in this expression, 
"as sorrowful." True, they are not 
free from sorrow. They are tried like 
others. They have peculiar trials arising 
from persecution, opposition, contempt, 
and from the conscious and deep-felt 
depravity of their hearts. They are 
serious; and their seriousness is often 
interpreted as gloom. But there is 
another side to this picture, and there 
13* 



is much in the Christian character and 
feelings unseen or unappreciated by the 
world. For they are ^ Alway re- 
joicing. So Paul was, notwithstanding 
the fact that he always appeared to have 
occasion for grief. Religion had a power 
not only to sustain the soul in trial, but 
to fill it with positive joy. The sources 
of his joy were doubtless the assurances 
of the divine favour and the hopes of 
eternal glory. And the same is true 
of religion always. There is an internal 
peace and joy which the world may 
not see or appreciate, but which is far 
more than a compensation for all the 
trials which the Christian endures, 
•jf As poor. The idea is, we are poor, 
yet in our poverty we endeavour ' to 
give no offence, and to commend our- 
selves as the ministers of God.' This 
would be done by their patience and 
resignation ; by their entire freedom 
from every thing dishonest and dis- 
honourable, and by their readiness, when 
necessary, to labour for their own sup- 
port. There is no doubt that the 
apostles were poor. Comp. Acts iii. 6. 
The little property which some of them 
had, had all been forsaken in order that 
they might follow the Saviour, and go 
and preach his gospel. And there is as 
little doubt that the mass of ministers 
are still poor, and that God designs and 
desires that they should be. It is in 
such circumstances that he designs they 
should illustrate the beauty and the sus- 
taining power of religion, and be exam- 
ples to the world. U Yet making many 
rich. On the meaning of the word rich 
see Note, Rom. ii. 4. Here the apostle 
means that he and his fellow-labourers, 
though poor themselves, were the in- 
struments of conferring durable and 
most valuable possessions on many per- 
sons. They had bestowed on them the 
true riches. They had been the means 
of investing them with treasures in- 
finitely more valuable than any which 
kings and princes could bestow. They 
to whom they ministered were made 
partakers of the treasure where the moth 
doth not corrupt, and where thieves do 



150 

ing many rich ; as having no- 
thing, and yet possessing " 
things. 

! a Ps. 84. 11. 



II. CORINTHIANS. 



[A. D. 60. 



all 



not break through nor steal. % As 
having nothing. Being utterly desti- 
tute. Having no property. This was 
true, doubtless, in a literal sense, of most 
of the apostles. ^ And yet possessing 
all things. That is, (1.) Possessing a 
portion of all things that may be neces- 
sary for our welfare, as far as our heaven- 
ly Father shall deem to be necessary for 
us. (2.) Possessing an interest in all 
things, so that we can enjoy them. 
We can derive pleasure from the works 
of God — the heavens, the earth, the 
hills, the streams, the cattle on the 
mountains or in the vales, as the works 
of God. We have a possession in them 
so that we can enjoy them as his works, 
and can say, " Our Father made them 
all." They are given to man to enjoy. 
They are a part of the inheritance of 
man. And though we cannot call them 
our own in the legal sense, yet we can 
call them ours in the sense that we can 
derive pleasure from their contemplation, 
and see in them the proofs of the wis- 
dom and the goodness of God. The 
child of God that looks upon the hills 
and vales ; upon an extensive and 
beautiful farm or landscape, may derive 
more pleasure from the contemplation 
of them as the work of God and his 
gift to men, than the real owner does, 
if irreligious, from contemplating all 
this as his own. And so far as mere 
happiness is concerned, the friend of 
God who sees in all this the proofs of 
God's beneficence and wisdom, may have 
a more valuable possession in those 
things than he who holds the title-deeds. 
(3.) Heirs of all things. We have 
a title to immortal life — a promised part 
in all that the universe can furnish that 
can make us happy. (4.) In the pos- 
session of pardon and peace ; of the 
friendship of God and the knowledge 
of the Redeemer, we have the posses- 
sion of all things. This comprises all. 



ye 



11 O 

mouth is 

heart is enlarged. 

b Ep. 6. 8. Re. 22. 12 



Corinthians, our 
open unto you, our b 



He that, has this, what need has he of 
more? This meets all the desires; 
satisfies the soul ; makes the man happy 
and blessed. He that has God for his 
portion, may be said to have all things, 
for he is " all in all." He that has the 
Redeemer for his friend has all things 
that he needs, for " he that spared not 
his own Son, but gave him up for us 
all, how shall he not with him also 
freely give us all things'?" Rom. 
viii. 32. 

11. ye Corinthians, our mouth is 
open unto you. We speak freely, and 
fully. This is an affectionate address 
to them, and has reference to what he 
had just said. It means that, when the 
heart was full on the subject, words 
would flow freely, and that he had given 
vent to the fervid language which he 
had just used because his heart was full. 
He loved them ; he felt deeply ; and he 
spoke to them with the utmost freedom 
of what he had thought, and purposed, 
and done. 1 t Our heart is enlarged. 
We have deep feelings, which naturally 
vent themselves in fervent and glowing 
language. The main idea here is, that 
he had a strong affection for them ; 
a heart which embraced and loved them 
all, and which expressed itself in the 
language of deep emotion. He had 
loved them so that he was willing to 
be reproached, and to be persecuted, and 
to be poor, and to have his name cast 
out as evil. ' I cannot be silent. I con- 
ceal or dissemble nothing. I am full 
of ardent attachment, and that naturally 
vents itself in the strong language which 
I have used.' True attachment will find 
means of expressing itself. A heart 
full of love will give vent to its feelings. 
There will be no dissembling and hy- 
pocrisy there. And if a minister loves 
the souls of his people he will pour out 
the affections of his heart in strong and 
glowing language. 



A. D. 60.] 



CHAPTER VI. 



151 



12 Ye are not straitened in us, 
but ye are straitened in your 
own bowels. 

13 Now for a recompence in 



12. Ye are not straitened in us. 
That is, you do not possess a narrow 
or contracted place in our affections. 
We love you fully, ardently, and are 
ready to do all that can be done for 
your welfare. There is no want of room 
in our affections towards you. It is not 
narrow, confined, pent up. It is ample 
and free, t But ye are straitened in 
your own bowels. That is, in the affec- 
tions of you r hearts. The word here used 
(o-TrKayxy*) commonly means in the 
Bible the tender affections. The Greek 
word properly denotes the upper viscera; 
the heart, the lungs, the liver. It is 
applied by Greek writers to denote those 
parts of victims which were eaten during 
or after the sacrifice.— Robinson (Lex.). 
Hence it is applied to the heart, as the 
seat of the emotions and passions ; and 
especially the gentler emotions, the ten- 
der affections, compassion, pity, love, &c. 
Our word " bowels" is applied usually 
to the lower viscera, and by no means 
expresses the idea of the word which is 
used in Greek. The idea here is, that 
they were straitened, or were confined 
in their affections for him. It is the 
language of reproof, meaning that he 
had not received from them the demon- 
strations of attachment which he had a 
right to expect, and which was a fair 
and proportionate return for the love 
bestowed on them. Probably he refers 
to the fact that they had formed parties ; 
had admitted false teachers; and had 
not received his instructions as impli- 
citly and as kindly as they ought to 
have done. 

13. Now for a recompense in the 
same. ' By way of recompense, open 
your hearts in the same manner towards 
me as I have done toward you. It is 
all the reward or compensation which I 
ask of you ; all the return which I de- 
sire. I do not ask silver or gold, or any 
earthly possessions. I ask only a return 



the same, (I speak as unto my 
children,) be ye also enlarged. 

14 Be "ye not unequally yoked 
together with unbelievers ; for 

a De. 7. 2, 3. 1 Co. 7. 39. 

of love, and a devotedness to the cause 
which I love, and which I endeavour to 
promote.' f / speak as unto my child- 
ren. I speak as a parent addressing 
his children. I sustain toward you the 
relation of a spiritual father, and I have 
a right to require and expect a return 
of affection. \ Be ye alio enlurged. 
Be nut straitened in your affections. 
Love me as I love you. Give to me 
the same proofs of attachment which I 
have given you. The idea in this verse 
is, that the only compensation or remu- 
neration which he expected for all the 
love which he had shown them, and 
for all his toils and self-denials in their 
behalf (ver. 4, 5), was, that they would 
love him, and yield obedience to the 
laws of the gospel requiring them to be 
separate from the world, ver. 14 — 18. 
One ground of the claim which he had 
to their affection was, that he sustained 
toward them the relation of a father, and 
that he had a right to require and to ex- 
pect such a return of love. The Syriac 
renders it well, "Enlarge your love 
towards me." Tindal renders it, "I 
speak unto you as unto children, which 
have like reward with us ; stretch your- 
selves therefore out ; bear not the yoke 
with unbelievei's." 

14. Be ye not unequally yoked to- 
gether with unbelievers. This is closely 
connected in sense with the previous 
verse. The apostle is there stating the 
nature of the remuneration or recom- 
pense which he asks for all the love 
which he had shown to them. He here 
says, that one mode of remuneration 
would be to yield obedience to his com- 
mands, and to separate themselves from 
all improper alliance with unbelievers. 
• Make me this return for my love. Love 
me also, and as a proof of your affec- 
tion, be not improperly united with 
unbelievers. Listen to mc as a father 
addressing his children, and secure your 



152 



II. CORINTHIANS. 



[A. D. 60. 



what fellowship hath righteous- 
ness with unrighteousness ? and 



own happiness and piety by not being 
unequally yoked with those who are 
not Christians.' The word which is 
here used (It^o^w^I*) means properly, 
to bear a different yoke, to be yoked 
heterogeneously. — Robinson {Lex.). It 
is applied to the custom of yoking 
animals of different kinds together (Pas- 
sow) ; and as used here means not to 
mingle together, or be united with un- 
believers. It is implied in the use of the 
word that there is a dissimilarity between 
believers and unbelievers so great that 
it is as improper for them to mingle 
together as it is to yoke animals of dif- 
ferent kinds and species. The ground 
of the injunction is, that there is a dif- 
ference between Christians and those 
who are not, so great as to render such 
unions improper and injurious. The 
direction here refers doubtless to all 
kinds of improper connexions with 
those who were unbelievers. It has been 
usually supposed by commentators to 
refer particularly to marriage. But 
there is no reason for confining it to 
marriage. It doubtless includes that, 
but it may as well refer to any other 
intimate connexion, or to intimate 
friendships, or to participation in their 
amusements and employments, as to 
marriage. The radical idea is, that 
they were to abstain from all con- 
nexions with unbelievers — with infidels, 
and heathens, and those who were not 
Christians, which would identify them 
with them ; or they were to have no 
connexion with them in any thing as 
unbelievers, heathens, or infidels ; they 
were to partake with them in nothing 
that was peculiar to them as such. 
They were to have no part with them in 
their heathenism, unbelief, and idolatry, 
and infidelity ; they were not to be 
united with them in any way or sense 
where it would necessarily be under- 
stood that they were partakers with 
them in those things. This is evidently 
the principle here laid down, and this 
principle is as applicable now as it 
was then. In the remainder of this 



what communion hath light with 
darkness ? 



verse and the following verses (15, 16), 
he states reasons why they should have 
no such intercourse. There is no princi- 
ple of Christianity that is more impor- 
tant than that which is here stated by 
the apostle ; and none in which Chris- 
tians are more in danger of erring, or 
in which they have more difficulty in 
determining the exact rule which they 
are to follow. The questions which 
arise are very important. Are we to 
have no intercourse with the people 
of the world ] Are we cut loose from 
all our friends who are not Christians 1 
Are we to become monks, and live a 
recluse and unsocial life 1 Are we 
never to mingle with the people of the 
world in business, in innocent recrea- 
tion, or in the duties of citizens, and as 
neighbours and friends 1 It is important, 
therefore, in the highest degree, to en- 
deavour to ascertain what are the prin- 
ciples on which the New Testament 
requires us to act in this matter. And 
in order to a correct understanding of 
this, the following principles may be 
suggested. I. There is a large field 
of action, pursuit, principle, and thought, 
over which infidelity, sin, heathenism, 
and the world as such, have the entire 
control. It is wholly without the range 
of Christian law, and stands opposed to 
Christian law. It pertains to a different 
kingdom ; is conducted by different 
principles, and tends to destroy and 
annihilate the kingdom of Christ. It 
cannot be reconciled with Christian 
principle, and cannot be conformed to 
but in entire violation of the influence 
of religion. Here the prohibition of the 
New Testament is absolute and entire. 
Christians are not to mingle with the 
people of the world in these things ; and 
are not to partake of them. This pro- 
hibition, it is supposed, extends to the 
following, among other things. (1.) To 
idolatry. This was plain. On no ac- 
count or pretence were the early Chris- 
tians to partake of that, or to counte- 
nance it. In primitive times, during 
the Roman persecutions, all that was 



A. D. 60.] 



CHAPTER VI. 



153 



asked was that they should cast a little 
incense on the altar of a heathen god. 
They refused to do it, and because they 
refused to do it, thousands perished as 
martyrs. They judged rightly ; and 
the world has approved their cause. 
(2.) Sin, vice, licentiousness. This is 
also plain. Christians are in no way 
to patronise them, or to lend their influ- 
ence to them, or to promote them by their 
name, their presence, or their property. 
" Neither be partakers of other men's 
sins." 1 Tim. v. 22. 2 John 11. 
(3.) Arts and acts of dishonesty, de- 
ception, and fraud in traffic and trade. 
Here the prohibition also must be 
absolute. No Christian can have a 
right to enter into partnership with 
another where the business is to be con- 
ducted on dishonest and unchristian 
principles, or where it shall lead to the 
violation of any of the laws of God. 
If it involves deception and fraud in 
the principles on which it is conducted ; 
if it spreads ruin and poverty — as the 
distilling and vending of ardent spirits 
does ; if it leads to the necessary viola- 
tion of the Christian Sabbath, then the 
case is plain. A Christian is to have 
no "fellowship with such unfruitful 
works of darkness, but is rather to re- 
prove them." Eph. v. 11. (4.) The 
amusements and pleasures that are en- 
tirely worldly, and sinful in their nature ; 
that are wholly under worldly influence, 
and which cannot be brought under 
Christian principles. Nearly all amuse- 
ments are of this description. The true 
principle here seems to be, that if a 
Christian in such a place is expected to 
lay aside his Christian principles, and 
if it would be deemed indecorous and 
improper for him to introduce the sub- 
ject of religion, or if religion would be 
regarded as entirely inconsistent with 
the nature of the amusement, then he 
is not to be found there. The world 
reigns there, and if the principles of his 
Lord and Master would be excluded, 
he should not be there. This applies 
of course to the theatre, the circus, the 
ball-room, and to large and splendid 
parties of pleasure. We are not to 
associate with idolaters in their idolatry; 



nor with the licentious in their licen- 
tiousness ; nor with the infidel in 
his infidelity ; nor with the proud in 
their pride ; nor with the gay in then- 
gay ety; nor with the friends of the 
theatre, or the ball-room, or the circus 
in their attachment to these places and 
pursuits. And whatever other con- 
nexion we are to have with them as 
neighbours, citizens, or members of our 
families, we are not to participate with 
them ix these things. Thus far all 
seems to be clear; and the rule is a 
plain one, whether it applies to mar- 
riage, or to business, or to religion, or to 
pleasure. Comp. Note, 1 Cor. v. 10. 
II. There is a large field of action, 
thought, and plan which may be said 
to be common with the Christian and 
the world ; that is, where the Chris- 
tian is not expected to abandon his 
own principles, and where there will be, 
or need be, no compromise of the stern- 
est views of truth, or the most upright, 
serious, and holy conduct. He may 
carry his principles with him ; may 
always manifest them if necessary ; and 
may even commend them to others. 
A few of these may be referred to. 
(1.) Commercial transactions and pro- 
fessional engagements that are con- 
ducted on honest and upright principles, 
even when those with whom we act 
are not Christians. (2.) Literary and 
scientific pursuits, which never, when 
pursued with a right spirit, interfere 
with the principles of Christianity, and 
never are contrary to it. (3.) The love 
and affection which are due to relatives 
and friends. Nothing in the Bible 
assuredly will prohibit a pious son from 
uniting with one who is not pious in 
supporting an aged and infirm parent, 
or a much loved and affectionate sister. 
The same remark is true also respecting 
the duty which a wife owes to a hus- 
band, a husband to a wife, or a parent 
to a child, though one of them should 
not be a Christian. And the same ob- 
servation is true also of neighbours, who 
are not to be prohibited from uniting as 
neighbours in social intercourse, and in 
acts of common kindness and charity 
though all not Christians. (4.) As 



154 II. CORINTHIANS. [A. D. 60. 

15 And what concord hath Christ with Belial ? or what 



citizens. We owe duties to our country, 
and a Christian need not refuse to act 
with others in the elective franchise, or 
in making or administering the laws. 
Here, however, it is clear that he is not 
at liberty to violate the laws and the 
principles of the Bible. He cannot be 
at liberty to unite with them in political 
schemes that are contrary to the law 
of God, or in elevating to office men 
whom he cannot vote for with a good 
conscience as qualified for the station. 
(5.) In plans of public improvement, 
in schemes that go to the advancement 
of the public welfare, when the schemes 
do not violate the laws of God. But 
if they involve the necessity of violating 
the Sabbath, or any of the laws of God, 
assuredly he cannot consistently par- 
ticipate in them. (6.) In doing good 
to others. So the Saviour was with sin- 
ners ; so he ate, and drank, and conversed 
with them. So we may mingle with 
them, without partaking of their wicked 
feelings and plans, so far as we can do 
them good, and exert over them a holy 
and saving influence. In all the situa- 
tions here referred to, and in all the 
duties growing out of them, the Chris- 
tian may maintain his principles, and 
may preserve a good conscience. In- 
deed the Saviour evidently contemplated 
that his people would have such inter- 
course with the world, and that in it 
they would do good. But in none of 
these is there to be any compromise 
of principle ; in none to be any yielding 
to the opinions and practices that are 
contrary to the laws of God. III. There 
is a large field of action, conduct, and 
plan, where Christians only will act 
together. These relate to the peculiar 
duties of religion — to prayer, Christian 
fellowship, the ordinances of the gospel, 
and most of the plans of Christian be- 
neficence. Here the world will not in- 
trude ; and here assuredly there will be 
no necessity of any compromise of 
Christian principle, f For what fel- 
lowship. Paul proceeds here to state 
reasons why there should be no such 



improper connexion with the world. 
The main reason, though under various 
forms, is, that there can be no fellow- 
ship, no communion, nothing in com- 
mon between them ; and that therefore 
they should be separate. The word 
fellowship {/AiTc^yi) means partnership, 
participation. What is there in com- 
mon ; or how can the one partake with 
the other 1 The interrogative form here 
is designed to be emphatic, and to de- 
clare in the strongest terms that there 
can be no such partnership, f Right- 
eousness. Such as you Christians are 
required to practise ; implying that all 
were to be governed by the stern and 
uncompromising principles of honesty 
and justice, 1 With unrighteousness. 
Dishonesty, injustice, sin ; implying that 
the world is governed by such principles. 
t And what communion (xoimvix.). 
Participation ; communion ; that which 
is in common. What is there in com- 
mon between light and darkness ] What 
common principle is there of which they 
both partake 1 There is none. There is 
a total and eternal separation, ^ Light. 
The emblem of truth, virtue, holiness. 
See Note, Matt. iv. 1 6 ; v. 1 6. John i. 4. 
Rom. ii. 19. 2 Cor. iv. 4. 6. It is 
implied here that Christians are en- 
lightened, and walk in the light. Their 
principles are pure and holy — principles 
of which light is the proper emblem. 
f Darkness. The emblem of sin, cor- 
ruption, ignorance ; implying that the 
world to which Paul refers was go- 
verned and influenced by these. The 
idea is, that as there is an entire sepa- 
ration between light and darkness in 
their nature ; as they have nothing in 
common, so it is and should be, between 
Christians and sinners. There should 
be a separation. There can be nothing 
in common between holiness and sin ; 
and Christians should have nothing to 
do " with the unfruitful works of dark- 
ness." Eph. v. 11. 

15. And what concord (tru/u^vturic). 
Sympathy, unison. This word refers 
properly to the unison or harmony pro- 



A.D.60.] 



CHAPTER VI. 



155 



part hath he that belie veth with 
an infidel ? 

16 And what agreement hath 



duced by musical instruments, where 
there is a chord. What accordance, 
what unison is there ; what strings are 
there which being struck will produce 
a chord or harmony ] The idea is, then, 
there is as much that is discordant be- 
tween Christ and Belial as there is be- 
tween instruments of music that produce 
only discordant and jarring sounds. 
1 Hath Christ. What is there in com- 
mon between Christ and Belial, imply- 
ing that Christians are governed by the 
principles, and that they follow the 
example of Christ. ^ Belial. BsAt'ax 
or Bs;\./;t£, as it is found in some of the 
late editions. The form Beliar is Syriac. 
The Hebrew word Q?y*72 ) means literally 
without profit ; worthlessness ,• wicked- 
ness. It is here evidently applied to 
Satan. The Syriac translates it '• Satan." 
The idea is, that the persons to whom 
Paul referred, the heathen, wicked, un- 
believing world, were governed by the 
principles of Satan, and were " taken 
captive by him at his will" (2 Tim. ii. 
26. Comp. John viii. 44), and that 
Christians should be separate from the 
wicked world, as Christ was separate 
from all the feelings, purposes, and plans 
of Satan. He had no participation in 
them ; he formed no union with them ; 
and so it should be with the followers 
of the one in relation to the followers 
of the other, f Or wh:tt part (/u^h). 
Portion, share, participation, fellowship. 
This word refers usually to a division 
of an estate. Luke x.42. Note, Acts 
viii. 21. Col. i. 12. There is no par- 
ticipation ; nothing in common, f He 
that believeth. A Christian ; a man 
the characteristic of whom it is that he 
believes on the Lord Jesus. ^ With 
an infidel. A man who does not be- 
lieve — whether a heathen idolater, a 
profane man, a scoffer, a philosopher, 
a man of science, a moral man, or a 
son or daughter of gayety. The idea 
is, that on the subject of religion there 



the temple of God with idols ? 
for ye a are the temple of the 
livinor God : as God hath said, 



ol Co. 3. 16, 17; 6. 



Ep. 2. 21, 22. 



is no union ; nothing in common ; no 
participation. They are governed by 
different principles ; have different feel- 
ings ; are looking to different rewards ; 
and are tending to a different destiny. 
The believer, therefore, should not select 
his partner in life and his chosen com- 
panions and friends from this class, but 
from those with whom he has sympathy, 
and with whom he has common feelings 
and hopes. 

16. And what agreement (jrvygA- 
rd$-nrt(). Assent, accord, agreement; 
what putting or laying down together 
is there 1 What is there in one that re- 
sembles the other, ^f The temple of 
God. What has a temple of God to 
do with idol worship 1 It is erected for 
a different purpose, and the worship of 
idols in it would not be tolerated. It is 
implied here that Christians are them- 
selves the temple of God, a fact which 
Paul proceeds immediately to illustrate; 
and that it is as absurd for them to min- 
gle with the infidel world as it would 
be to erect the image of a heathen god 
in the temple of Jehovah. This is 
strong language, and we cannot but 
admire the energy and copiousness of 
the expressions used by Paul, " which 
cannot," says Bloomfield, "be easily 
paralleled in the best classical writers." 
f With idols. Those objects which 
God hates, and on which he cannot 
look but with abhorrence The sense 
is, that for Christians to mingle with the 
sinful world ; to partake of their plea- 
sures, pursuits, and follies, is as detesta- 
ble and hateful in the sight of God as if 
his temple were profaned by erecting a 
deformed, and shapeless, and senseless 
block in it as an object of worship. And, 
assuredly, if Christians had such a sense 
of the abomination of mingling with the 
world, they would feel the obligation to 
be separate and pure, 1 For i/e are 
the temple of the living God. See this 
explained in the Notes on 1 Cor. hi. 16, 



156 



II. CORINTHIANS. 



[A. D. 60. 



a I will dwell in them, and walk 
in them ; and I will be their 
God, and they shall be my peo- 
ple. 

a Ex.29. 45. I.e. 26. 12. Je. 31. 1.33; 
32, 38. Ez. 11. 20; 36.28; 37. 26, 27. 

17. The idea is, that as God dwells 
with his people, they ought to he sepa- 
rated from a sinful and polluted world. 
f As God hath said. The words here 
quoted are taken substantially from 
Ex. xxxix. 45. Lev. xxvi. 12. Ezek. 
xxxvii.27. They are not literally quoted, 
but Paul has thrown together the sub- 
stance of what occurs in several places. 
The sense, however, is the same as 
occurs in the places referred to. ^f / 
will dwell in them (ei«x»jiVa>). I 
will take up my indwelling in them. 
There is an allusion doubtless to the 
fact that he would be present among his 
people by the Shechinah, or the visi- 
ble symbol of his presence. See Note 
on 1 Cor. iii. 16, 17. Tt implies, when 
used with reference to Christians, that 
the Holy Spirit would abide with them, 
and that the blessing of God would 
attend them. See Rom. viii. Col. 
iii. 16. 2 Tim. i. 14. 1 And walk in 
them. That is, I will walk among them. 
I will be one of their number. He was 
present among the Jews by the public 
manifestation of his presence by a sym- 
bol ; he is present with Christians by 
the presence and guidance of his Holy 
Spirit. 1 And I w 11 be their God. 
Not only the God whom they worship, 
but the God who will protect and bless 
them. I will take them under my pecu- 
liar protection, and they shall enjoy my 
favour. This is certainly as true of 
Christians as it was of the Jews, and 
Paul has not departed from the spirit 
of the promise in applying it to the 
Christian character. His object in 
quoting the.se passages is, to impress on 
Christians the solemnity and importance 
of the truth that God dwelt among them 
and with them ; that they were under 
his care and protection ; that they be- 
longed to him, and that they therefore 
should be separate from the world. 



17 Wherefore l come out from 
among them, and be ye separate, 
sailh the Lord, and touch not the 
unclean thing; and I will re- 
ceive you, 

b Is. 52. 11. c. 7. 1. Re. 18.4. 



17. Wherefore. Since you are a pe- 
culiar people. Since God, the holy and 
blessed God, dwells with you and among 
you. 1 Come out from among them. 
That is, from among idolaters and un- 
believers; from a gay and vicious world. 
These words are taken, by a slight 
change, from Isaiah Iii. 11. They are 
there applied to the Jews in Babylon, 
and are a solemn call which God makes 
on them to leave the place of their exile, 
to come out from among the idolaters 
of that city and return to their own 
land. See my Note on that place. 
Babylon, in the Scriptures, is the em- 
blem of whatever is proud, arrogant, 
wicked, and opposed to God ; and Paul, 
therefore, applies the words here with 
great beauty and force to illustrate the 
duty of Christians in separating them- 
selves from a vain, idolatrous, and wick- 
ed world. 1 And be ye separate. 
Separate from the world, and all its cor- 
rupting influences, f Saith the Lord. 
See Isaiah Iii. 11. Paul does not use 
this language as if it had original refer- 
ence to Christians, but he applies it as 
containing an important principle that 
was applicable to the case which he was 
considering, or as language that would 
appropriately express the idea which he 
wished to convey. The language of 
the Old Testament is often used in this 
manner by the writers of the New. 
f And touch not the unclean thing. 
In Isaiah, " touch no unclean thing ;" 
that is, they were to be pure, and to 
have no connexion with idolatry in any 
of its forms. So Christians were to 
avoid all unholy contact with a vain and 
polluted world. The sense is, ' Have 
no close connexion with an idolater, or 
an unholy person. Be pure; and feel 
that you belong to a community that is 
under its own laws, and that is to be 
distinguished in moral purity from all 



A. D. 60.] 



CHAPTER VI. 



157 



18 And a will be a Father un- 1 and daughters, saith the Lord 



to you, and ye shall be ray sons 

aJe. 31.9. Re. 21. 7. 

the rest of the world.' 1 And I will 
receive you. That is, I will receive and 
recognise you as my friends and my 
adopted children. This could not be 
done until they were separated from an 
idolatrous and wicked world. The fact 
of their being received by God, and 
recognised as his children, depended 
on their coming out from the world. 
These words with the verse following, 
though used evidently somewhat in 
the form of a quotation, yet are not 
to be found in any single place in the 
Old Testament. In 2 Sam. vii. 14. 
God says of Solomon, " I will be his 
Father, and he shall be my son." In 
Jer. xxxi. 9, God says, " For I am a 
Father to Israel, and Ephraim is my 
first-born." It is probable that Paul had 
such passages in his eye, yet he doubt- 
less designed rather to ex press the gene- 
ral sense of the promises of the Old 
Testament than to quote any single 
passage. Or why may it not be that 
we should regard Paul here himself as 
speaking as an inspired man directly, 
and making a promise then first com- 
municated immediately from the Lord] 
Paul was inspired as well as the 
prophets ; and it may be that he meant 
to communicate a promise directly from 
God. Grotius supposes that it was not 
taken from any particular place in the 
Old Testament, but was a part of a 
hymn that was in use among the He- 
brews. 

1 8. And I will be a Father unlo you. 
A father is the protector, counsellor, 
and guide of his children. He in- 
structs them, provides for them, and 
counsels them in time of perplexity. 
No relation is more tender than this. 
In accordance with this, God says, that 
he will be to his people (heir protector, 
counsellor, guide, and friend. lie will 
cherish towards them the feelings of a 
father; he will provide for them, he will 
acknowledge them as his children. No 
higher honour can be conferred on mor- 



Almighty. 



of God, and to be permitted to call the 
Most High our Father. No rank is so 
elevated as that of being the sons and 
the daughters of the Lord Almighty. 
Yet this is the common appellation by 
which God addresses his people; and 
the most humble in rank, the most poor 
and ignorant of his friends on earth, 
the most despised among men, may re- 
flect that they are the children of the 
ever living God, and have the Maker of 
the heavens and the earth as their Father 
and their eternal Friend. How poor are 
all the honours of the world compared 
with this ! 1 The Lord Almighty. 
The word here used (5rAi"T6K^aTai^) oc- 
curs nowhere except in this place 
and in the book of Revelation. Rev. 
i. 8; iv. 8; xi. 17; xv. 3; xvi. 7. 14; 
xix. 6. 16 ; xxi. 22. It means one who 
has all power ; and is applied to God 
in contradistinction from idols that are 
weak and powerless. God is able to 
protect his people, and they who put 
their trust in him shall never be con- 
founded. What has he to fear who has 
a friend of almighty power 1 

REMARKS. 

1 . It is right and proper to exhort 
Christians not to receive the grace of 
God in vain. ver. 1. Even they some- 
times abuse their privileges ; become 
neglectful of the mercy of God ; under- 
value the truths of religion, and do not 
make as much as they should do of the 
glorious truths that are fitted to sanctify 
and to save. Every Christian should 
endeavour to make just as much as 
possible of his privileges, and to become 
just as eminent as he can possibly be 

in his Christian profession. 

2. The benefits of salvation to this 
world come through the intercession 
of Jesus Christ, ver. 2. It is because 
God is pleased to hear him ; because he 
calls on God in an accepted time that 
vjc have any hope of pardon. The 
sinner enjoys no oiler of mercy, and no 



tals than to be adopted into the family I possibility of pardon except what he 
14 



158 



II. CORINTHIANS. 



[A. D. 60. 



owes to Jesus Christ. Should he cease 
to plead for men, the offers of salvation 
would be withdrawn, and the race would 
perish forever. 

3. The world is under a dispensation 
of mercy, ver. 2. Men may be saved. 
God is willing to show compassion, and 
to rescue them from ruin. 

4. How important is the present mo- 
ment ! ver. 2. How important is each 
moment ! It may be the last period of 
mercy. No sinner can calculate with 
any certainty on another instant of time. 
God holds his breath, and with infinite 
ease he can remove him to eternity. 
Eternal results hang on the present — 
the fleeting moment, and yet how un- 
concerned are the mass of men about 
their present condition ; howunanxious 
about what may possibly or probably 
occur the next moment ! Now, the 
sinner may be pardoned. The next 
moment he may be beyond the reach 
of forgiveness. This instant, the bliss 
of heaven is offered him ; the next, he 
may be solemnly excluded from hope 
and heaven ! 

5. The ministers of the gospel should 
give no occasion of offence to any one. 
ver. 3. On each one of them depends 
a portion of the honour of the ministry 
in this world, and of the honour of Jesus 
Christ among men. How solemn is 
this responsibility ! How pure, and 
holy, and unblameable should they be ! 

6. Ministers and all Christians should 
be willing to suffer in the cause of the 
Redeemer, ver. 4, 5. If the early minis- 
ters and other Christians were called to 
endure the pains of imprisonment and 
persecution for the honour of the gos- 
pel, assuredly we should be willing 
also to suffer. Why should there be 
any more reason for their suffering 
than for ours ? 

7. We see what our religion has cost. 
ver. 4, 5. It has come down to us 
through suffering. All the privileges 
that we enjoy have been the fruit of toil, 
and blood, and tears, and sighs. The 
best blood in human veins has flowed to 
procure these blessings ; the holiest men 
on earth have wept, and been scourged, 
and tortured, that we might possess 



these privileges. What thanks should 
we give to God for all this ! How 
highly should we prize the religion that 
has cost so much ! 

8. In trial we should evince such a 
spirit as not to dishonour, but to honour 
our. religion, ver. 3 — 5. This is as in- 
cumbent on all Christians as it is on 
ministers of the gospel. It is in such 
scenes that the reality of religion is 
tested. It is then that its power is seen. 
It is then that its value may be known. 
Christians and Christian ministers often 
do good in circumstances of poverty, 
persecution, and sickness, which they 
never do in health, and in popular 
favour, and in prosperity. And God 
often places his people in trial that they 
may do good then, expecting that they 
will accomplish more then than they 
could in prosperous circumstances. 
They whose aim it is to do good have 
often occasion to bless God that they 
were subjected to trial. Bunyan wrote 
the " Pilgrim's Progress" in a dungeon ; 
and almost all the works of Baxter were 
written when he was suffering under 
persecution, and forbidden to preach the 
gospel. The devil is often foiled in this 
way. He persecutes and opposes Chris- 
tians ; and on the rack and at the stake 
they do most to destroy his kingdom ; 
he throws them into dungeons, and they 
make books which go down even to the 
millennium, making successful war on 
the empire of darkness. Christians, 
thei-efore, should esteem it a privilege 
to be permitted to suffer on account of 
Christ. Phil. i. 29. 

9. If ministers and other Christians 
do any good they must be pure. ver. 6, 
7. The gospel is to be commended by 
pureness, and knowledge, and the word 
of truth, and the armour of righteous- 
ness. It is in this way that they are to 
meet opposition ; in this way that they 
are to propagate their sentiments. No 
man need expect to do good in the mi- 
nistry or as a private Christian, w-ho is 
not a holy man. No man who is a holy 
man can help doing good. It will be 
a matter of course that he will shed a 
healthful moral influence around him. 
And he will no more live without effect 



A. D. 60.] 



CHAPTER VI. 



159 



than the sun sheds its steady beams on 
the earth without effect. His influence 
may be very noiseless and still, like the 
sun-beams or the dew, but it will be 
felt in the world. Wicked men can 
resist any thing else better than they 
can a holy example. They can make 
a mock of preaching ; they can deride 
exhortation ; they can throw away a 
tract ; they can burn the Bible ; but 
what can they do against a holy exam- 
ple 1 No more than they can against 
the vivifying and enlightening beams 
of the sun ; and a man who leads a holy 
life cannot help doing good, and cannot 
be prevented from doing good. 

10. They who are Christians must 
expect to meet with much dishonour, 
and to be subjected often to the influ- 
ence of evil report, ver. 8. The world 
is unfriendly to religion, and its friends 
must never be surprised if their motives 
are impeached, and their names calum- 
niated. 

11. Especially is this the case with 
ministers, ver. 8. They should make 
tip their minds to it, and they should 
not suppose that any strange thing had 
happened to them if they are called thus 
to suffer. 

12. They who are about to make a 
profession of religion, and they who 
are about entering on the work of the 
ministry, or who are agitating the ques- 
tion whether they should be ministers, 
should ask themselves whether they are 
prepared for this. They should count 
the cost ; nor should they either make 
a profession of religion or think of the 
ministry as a profession, unless they are 
willing to meet with dishonour, and to 
go through evil report; to be poor (ver. 
10), and to be despised and persecuted, 
or to die in the cause which they 
embrace. 

13. Religion has power to sustain the 
soul in trials, ver. 10. Why should he 
be sad who has occasion to rejoice 
always 1 Why should he deem him- 
self poor, though he has slender earthly 
possessions, who is able to make many 
rich 1 Why should he be melancholy 
as if he had nothing, who has Christ as 



his portion, and who is an heir of all 
things 1 Let not the poor, who are rich 
in faith, despond as though they had 
nothing. They have a treasure which 
gold cannot purchase, and which will 
be of infinite value when all other trea- 
sure fails. He that has an everlasting 
inheritance in heaven cannot be called 
a poor man. And he that can look to 
such an inheritance should not be un- 
willing to part with his earthly posses- 
sions. Those who seem to be most 
wealthy are often the poorest of mortals; 
and those who seem to be poor, or 
who are in humble circumstances, often 
have an enjoyment of even this world 
which is unknown in the palaces and 
at the tables of the great. They look 
on all things as the work of their 
Father; and in their humble dwellings, 
and with their humble fare, they have 
an enjoyment of the bounties of their 
heavenly Benefactor, which is not ex- 
perienced often in the dwellings of the 
great and the rich. 

14. A people should render to a 
minister and a pastor a return of love 
and confidence that shall be propor- 
tionate to the love which is shown to 
them. ver. 1 2. This is but a reasonable 
and fair requital, and this is necessary 
not only to the comfort, but to the suc- 
cess of a minister. What good can he 
do unless he has the affections and con- 
fidence of his people 1 

15. The compensation or recompense 
which a minister has a right to expect 
and require for arduous toil is, that his 
people should be " enlarged" in love 
towards him, and that they should yield 
themselves to the laws of the Redeemer, 
and be separate from the world, ver. 13. 
And this is an ample reward. It is 
what he seeks, what he prays for, what 
he most ardently desires. If he is worthy 
of his office, he will seek not theirs but 
them (2 Cor. xii. 14), and he will be 
satisfied for all his toils if he sees them 
walking in the truth (3 John 4), and 
showing in their lives the pure and 
elevated principles of the gospel which 
they profess to love. 

1 6. The welfare of religion depends on 



160 



II. CORINTHIANS. 



[A. D. GO. 



the fact that Christians should be sepa- 
rate from a vain, and gay, and wicked 
world, ver. 14 — 16. Why should they 
partake of those things in which they 
can, if Christians, have nothing in com- 
mon] Why attempt to mingle light 
with darkness 1 to form a compact 
between Christ and Belial 1 or to set 
up a polluted idol in the temple of 
the living God 1 The truth is, there 
are great and eternal principles in the 
gospel which should not be surrendered, 
and which cannot be broken down. 
Christ intended to set up a kingdom 
that should be unlike the kingdoms of 
this world. And he designed that his 
people should be governed by different 
principles from the people of this world. 

17. They who are about to make 
a profession of religion should resolve 
to separate themselves from the world, 
ver. 14, 15. Religion cannot exist where 
there is no such separation, and they 
who are unwilling to forsake infidel 
companions and the gay amusements 
and vanities of life, and to find their 
chosen friends and pleasures among 
the people of God, can have no evi- 
dence that they are Christians. The 
world with all its wickedness and its 
gay pleasures must be forsaken, and 
there must be an effectual line drawn 
between the friends of God and the 
friends of sin. 

Let us, then, who profess to be the 
friends of the Redeemer remember how 
pure and holy we should be. It should 
not be indeed with the spirit of the 
Pharisee ; it should not be with a spirit 
that will lead us to say " stand by, for I 
am holier than thou ;" but it should be, 
while we discharge all our duties to our 
impenitent friends, and while in all our 
intercourse with the world we should 
be honest and true, and while we do not 
refuse to mingle with them as neigh- 
bours and citizens as far as we can 
without compromitting Christian princi- 
ples, still our chosen friends and our 
dearest friendships should be with the 
people of God. For, his friends should 
be our friends ; our happiness should 
be with them, and the world should see 
that we prefer the friends of the Re- 



deemer to the friends of gayety, ambi- 
tion, and sin. 

18. Christians are the holy temple 
of God. ver. 16. How pure should they 
be ! How free should they be from sin ! 
How careful to maintain consciences 
void of offence ! 

19. W T hat an inestimable privilege it 
is to be a Christian ! (ver. 18) ; to be a 
child of God ! to feel that he is a Father 
and a Friend ! to feel that though we 
may be forsaken by all others ; though 
poor and despised, yet there is one 
who never forsakes ; one who never 
forgets that he has sons and daughters 
dependent on him, and who need 
his constant care. Compared with 
this, how small the honour of being 
permitted to call the rich our friends, or 
to be regarded as the sons or daughters 
of nobles and of princes ! Let the 
Christian then most highly prize his 
privileges, and feel that he is raised 
above all the elevations of rank and 
honour which this world can bestow. 
All these shall fade away, and the high- 
est and the lowest shall meet on the 
same level in the grave, and alike return 
to dust. But the elevation of the child 
of God shall only begin to be visible and 
appreciated when all other honours fade 
away. 

20. Let all seek to become the sons 
and daughters of the Lord Almighty. Let 
us aspire to this rather than to earthly 
honours ; let us seek this rather than to 
be numbered with the rich and the great. 
All cannot be honoured in this world, 
and few are they who can be regarded 
as belonging to elevated ranks here. 
But all may be the children of the 
living God, and be permitted to call 
the Lord Almighty their Father and 
their Friend. O ! if men could as easily 
be permitted to call themselves the sons 
of monarchs and princes ; if they could 
as easily be admitted to the palaces of 
the great and sit down at their tables 
as they can enter heaven, how greedily 
would they embrace it ! And yet how 
poor and paltry would be such honour 
and pleasure compared with that of 
feeling that we are the adopted children 
of the great and the eternal God ! 



A. D. 60.] 



CHAPTER VII. 



161 



H 



CHAPTER VII. 
AVING therefore these c 
promises, dearly beloved, 

a c. 6. 17, 18. 1 Jno. 3. 3. 



CHAPTER VII. 

The first verse of this chapter proper- 
ly belongs to the previous chapter, and 
should have been attached to that. It 
is an exhortation made in view of the 
promises there referred to, to make every 
effort to obtain perfect purity, and to be- 
come entirely holy. 

In ver. 2, 3, he entreats the Corinth- 
ians, in accordance with the wish which 
he had expressed in ch.vi. 13, to receive 
him as a teacher, and a spiritual father ; 
as a faithful apostle of the Lord Jesus. 
To induce them to do this, he assures 
them that he had given them, at no 
time, any occasion of offence. He had 
injured no man ; he had wronged no 
man. Possibly some might suppose 
that he had injured them by the stern- 
ness of his requirements in forbidding 
them to contract friendships and al- 
liances with infidels ; or in the case of 
discipline in regard to the incestuous 
person. But he assures them that all 
his commands had been the fruit of most 
tender love for them, and that he was 
ready to live and die with them. 

The remainder of the chapter (ver. 
4 — 15) is occupied mainly in stating the 
joy which he had at the evidence which 
they had given that they were ready to 
obey his commands. He says, there- 
fore (ver. 4), that he was full of com- 
fort and joy ; and that in all his tribu- 
lation, the evidence of their obedience 
had given him great and unfeigned 
satisfaction. In order to show them 
the extent of his joy, he gives a pa- 
thetic description of the anxiety of 
mind which he had on the subject ; his 
troubles in Macedonia, and particularly 
his distress on not meeting with Titus 
as he hud expected, ver. 5. But this 
distress had been relieved by his com- 
ing, and by the evidence which was 
furnished through him that they were 
ready to yield obedience to his corn- 
14* 



let us cleanse h ourselves from 
all filthiness of the flesh and 
spirit, perfecting holiness in the 
fear of God. 

b Ps. 51. 10. Ez. 36. 25, 26. 1 Jno. 1. 7, 9. 



mands. ver. 6, 7. This joy was greatly 
increased by his hearing from Titus the 
effect which his former epistle to them 
had produced, ver. 8 — 13. He had felt 
deep anxiety in regard to that. He had 
even regretted, it would seem (ver. 8), 
that he had sent it. He had been deeply 
pained at the necessity of giving them 
pain. ver. 8. But the effect had been 
all that he had desired ; and when he 
learned from Titus the effect which it 
had produced — the deep repentance 
which they had evinced, and the 
thorough reformation which had oc- 
curred (ver. 9 — 11), he had great occa- 
sion to rejoice that he had sent the 
epistle to them. This new and dis- 
tinguished instance of their obedience 
had given him great joy, and confirmed 
him in the proof that they were truly 
attached to him. The apostle adds, in 
the conclusion of the chapter, that his 
joy was greatly increased by the joy 
which Titus manifested, and his entire 
satisfaction in the conduct of the Co- 
rinthians and the treatment which he 
had received from them (ver. 13), so 
that though he, Paul, had often had 
occasion to speak in the kindest terms of 
the Corinthians, all that he had ever 
said in their favour Titus had realized 
in his own case (ver. 14), and the affec- 
tion of Titus for them had been greatly 
increased by his visit to them. ver. 1 5. 
The whole chapter, therefore, is emi- 
nently adapted to produce good feeling 
in the minds of the Corinthians toward 
the apostle, and to strengthen the bonds 
of their mutual attachment. 

1. Having therefore these promises. 
The promises referred to in ch. vi. 17, 
18 ; the promise that God would be a 
Father, a protector, and a friend. The 
idea is, that as we have a promise that 
God would dwell in us, that he would 
be our God, that he would be to us a 
father, we should remove from us what- 



162 



II. CORINTHIANS. 



[A. D. 60. 



ever is offensive in his sight, and become 
perfectly holy. ^ Let us cleanse our- 
selves. Let us purify ourselves. Paul 
was not afraid to bring into view the 
agency of Christians themselves in the 
work of salvation. He, therefore, says, 
'let us purify ourselves,' as if Christians 
had much to do ; as if their own agency 
was to be employed ; and as if their 
purifying was dependent on their own 
efforts. While it is true that all purify- 
ing influence and all holiness proceeds 
from God, it is also true that the effect 
of all the influences of the Holy Spirit 
is to excite us to diligence to purify our 
own hearts, and to urge us to make 
strenuous efforts to overcome our own 
sins. He who expects to be made pure 
without any effort of his own will never 
become pure; and he who ever becomes 
holy will become so in consequence 
of strenuous efforts to resist the evil of 
his own heart, and to become like God. 
The argument here is, that we have the 
promises of God to aid us. We do not 
go about the work in our own strength. 
It is not a work in which we are to have 
no aid. But it is a work which God 
desires, and where he will give us all 
the aid which we need. % From all 
Jilthiness of the flesh. The noun here 
used (/xoAuo-fAos) occurs nowhere else in 
the New Testament. The verb occurs 
in 1 Cor. viii. 7. Rev. hi. 4 ; xiv. 4, and 
means to stain, defile, pollute, as a 
garment; and the word here used means 
a soiling, hence defilement, pollution, 
and refers to the defiling and corrupting 
influence of fleshly desires and carnal 
appetites. The filthiness of the flesh 
here denotes evidently the gross and 
corrupt appetites and passions of the 
body, including all such actions of all 
kinds as are inconsistent with the virtue 
and purity with which the body, re- 
garded as the temple of the Holy Ghost, 
should be kept holy — all such passions 
and appetites as the Holy Spirit of God 
would not produce. f And Spirit. 
By ' filthiness of the spirit,' the apostle 
means, probably, all the thoughts or 
mental associations that defile the man. 
Thus the Saviour (Matt. xv. 19) speaks 
of evil thoughts, &c. that proceed out 



of the heart, and that pollute the man. 
And probably Paul here includes all 
the sins and passions which appertain 
particularly to mind or to the soul rather 
than to carnal appetites, such as the 
desire of revenge, pride, avarice, ambi- 
tion, &c. These are in themselves as 
polluting and defiling as the gross sen- 
sual pleasures. They stand as much in 
the way of sanctification, they are as 
offensive to God, and they prove as 
certainly that the heart is depraved as 
the grossest sensual passions. The 
main difference is, that they are more 
decent in the external appearance ; they 
can be better concealed ; they are usually 
indulged by a more elevated class in 
society ; but they are not the less offen- 
sive to God. It may be added, also, 
that they are often conjoined in the 
same person ; and that the man who is 
defiled in his "spirit" is often a man 
most corrupt and sensual in his "flesh." 
Sin sweeps with a desolating influence 
through the whole frame, and it usually 
leaves no part unaffected, though some 
part may be more deeply corrupted than 
others. ^ Perfecting. This word 
(z7rtrzAouvri;) means properly to bring to 
an end, to finish, complete. The idea 
here is, that of carrying it out to the 
completion. Holiness had been com- 
menced in the heart, and the exhortation 
of the apostle is, that they should make 
every effort that it might be complete 
in all its parts. He does not say that 
this work of perfection had ever been 
accomplished — nor does he say that it 
had not been. He only urges the obli- 
gation to make an effort to be entirely 
holy ; and this obligation is not affected 
by the inquiry whether any one has been 
or has not been perfect. It is an obli- 
gation which results from the nature of 
the law of God and his unchangeable 
claims on the soul. The fact that no 
one has been perfect does not relax the 
claim ; the fact that no one will be in 
this life does not weaken the obligation. 
It proves only the deep and dreadful 
depravity of the human heart, and 
should humble us under the stubbornness 
of guilt. The obligation to be perfect 
is one that is unchangeable and eternal. 



A. D. 60.] 



CHAPTER VII. 



1G3 



2 Receive us; we have wrong- 
ed no man, we have corrupted 



See Matt. v. 48. 1 Pet. i. 15. Tindal 
renders this, " and grow up to full holi- 
ness in the fear of God." The unceas- 
ing and steady aim of every Christian 
should be perfection — perfection in all 
things — in the love of God, of Christ, 
of man ; perfection of heart, and feel- 
ing, and emotion ; perfection in his 
words, and plans, and dealings with 
men ; perfection in his prayers, and in 
his submission to the will of God. No 
man can be a Christian who does not 
sincerely desire it, and who does not 
constantly aim at it. No man is a friend 
of God who can acquiesce in a state of 
sin, and who is satisfied and contented 
that he is not as holy as God is holy. 
And any man who has no desire to be 
perfect as God is, and who does not 
make it his daily and constant aim to 
be as perfect as God, may set it down as 
demonstrably certain that he has no 
true religion. How can a man be a 
Christian who is willing to acquiesce 
in a state of sin, and who does not de- 
sire to be just like his Master and Lord ] 
1f In the fear of God. Out of fear and 
Teverence of God. From a regard to 
his commands, and a reverence for his 
name. The idea seems to be, that we 
are always in the presence of God ; we 
are professedly under his law ; and we 
should be awed and restrained by a 
sense of his presence from the com- 
mission of sin, and from indulgence in 
the pollutions of the flesh and spirit. 
There are many sins that the presence 
of a child will restrain a man from com- 
mitting ; and how should the conscious 
presence of a holy God keep us from 
sin ! If the fear of man or of a child 
will restrain us, and make us attempt 
to be holy and pure, how should the 
ff-ar of the all-present and the all-seeing 
God keep us not only from outward sins, 
but from polluted thoughts and unholy 
desires ! 

2. Receive us. Tindal renders this, 
" understand us." The word here used 



no man, ° we have defrauded no 
man. 

a 1 Sa. 12. 3, 4. Ac. 20. 33. c. 12. 17. 



(^&)^«V^tj) means properly, give space, 
place, or room ; and it means here evi- 
dently, make place or room for us in 
your affections ; that is, admit or receive 
us as your friends. It is an earnest 
entreaty that they would do what he 
had exhorted them to do in ch. vi. 13. 
See Note on that verse. From that he 
had digressed in the close of the last 
chapter. He here returns to the subject, 
and asks an interest in their affections 
and their love. % We have wronged no 
man. We have done injustice to no 
man. This is given as a reason why 
they should admit him to their full confi- 
dence and affection. It is not improba- 
ble that he had been charged with 
injuring the incestuous person by the 
severe discipline which he had found it 
necessary to inflict on him. Note 1 Cor. 
v. 5. This charge would not impro- 
bably be brought against him by the 
false teachers in Corinth. But Paul 
here says, that whatever was the se- 
verity of the discipline, he was conscious 
of having done injury to no member of 
that church. It is possible, however, 
that he does not here refer to any such 
charge, but that he says in general that 
he had done no injury, and that there was 
no reason why they should not receive 
him to their entire confidence. It argues 
great consciousness of integrity when a 
man who has spent a considerable time, 
as Paul had, with others, is able to say 
that he had wronged no man in any 
| way. Paul could not have made this 
j solemn declaration unless he was cer- 
I tain he had lived a very blameless life. 
Comp. Acts xx. 33. ^ We have cor- 
rupted no man. This means that he 
had corrupted no man in his morals, 
either by his precept or his example. 
The word (pS-s^a) means in general to 
bring into a worse state or condition, 
and is very often applied to morals. The 
idea is, here, that Paul had not by his 
precept or example made any man the 
worse. He had not corrupted his princi- 



164 



II. CORINTHIANS. 



[A. D. 60. 



3 I speak not this to condemn 
you; for I have said a before, 
that ye are in our hearts to die 
and live with you. 

4 Great is my boldness of 

a c. 6. 11, 12. 

pies or his habits, or led him into sin. 
•f We have defrauded no man. We 
have taken no man's property by cun- 
ning, by trick, or by deception. The 
word 7rhtcviZTia means literally to have 
more than another, and then to take 
advantage, to seek unlawful gain, to 
circumvent, defraud, deceive. The idea 
is, that Paul had taken advantage of no 
circumstances to extort money from 
them, to overreach them, or to cheat 
them. It is the conviction of a man 
who was conscious that he had lived 
honestly, and who could appeal to them 
all as full proof that his life among them 
had been blameless. 

3. I speak not this to condemn you. 
I do not speak this with any desire to 
reproach you. I do not complain of 
you for the purpose of condemning, or 
because I have a desire to find fault, 
though I am compelled to speak in some 
respect of your want of affection and 
liberality towards me. It is not because 
I have no love for you, and wish to have 
occasion to use words implying com- 
plaint and condemnation, f For I have 
said before, chap. vii. 11, 12. f That 
ye are in our hearts. That is, we are 
so much attached to you ; or you have 
such a place in our affections. If To die 
and live with you. If it were the will 
of God, we would be glad to spend our 
lives among you, and to die with you ; 
an expression denoting most tender at- 
tachment. A similar well-known ex- 
pression occurs in Horace: 

Tecum vivere amem, tecum obeam libens. 

Odes, B. III. IX. 24. 
With the world I live, with the world I die. 
This was an expression of the tender- 
est attachment. It was true that the 
Corinthians had not shown themselves 
remarkably worthy of the affections of 
Paul, but from the beginning he had 
felt towards them the tenderest attach- 



speech toward you, great h is my 
glorying of you : I am filled with, 
comfort, I am exceeding joyful 
c in all our tribulation. 

6 1 Co. 1. 4. c. 1. 14. c Ph. 2. 17. Col. 1. 24. 



ment. And if it had been the will of 
God that he should cease to travel, and 
to expose himself to perils by sea and 
land to spread the knowledge of the 
Saviour, he would gladly have confined 
his labours to them, and there have ended 
his days. 

4. Great is my boldness of speech 
toward you. This verse seems designed 
to soften the apparent harshness of what 
he had said (ch. vi. 12), when he 
intimated that there was a want of love 
in them towards him (Bloomfield), as 
well as to refer to the plainness which he 
had used all along in his letters to them. 
He says, therefore, that he speaks freely ; 
he speaks as a friend ; he speaks with 
the utmost openness and frankness ; he 
conceals nothing from them. He speaks 
freely of their faults, and he speaks 
freely of his love to them ; and he as 
frankly commends them and praises 
them. It is the open, undisguised lan- 
guage of a friend, when he throws open 
his whole soul and conceals nothing. 
f Great is my glorying of you. I have 
great occasion to commend and praise 
you, and I do it freely. He refers here 
to the fact that he had boasted of their 
liberality in regard to the proposed col= 
lection for the poor saints of Judea 
(ch. ix. 4) ; that he had formerly boasted 
much of them to Titus, and of their 
readiness to obey his commands (ver. 
14) ; and that now he had had abundant 
evidence, by what he had heard from 
Titus (ver. 5. seq.), that they were dis- 
posed to yield to his commands, and 
obey his injunctions. He had probably 
often had occasion to boast of their 
favourable regard for him. % I am 
filled with comfort. That is, by the 
evidence which I have received of your 
readiness to obey me. ^ J am exceed- 
i ing joyful. I am overjoyed. The word 
I here used occurs nowhere else in the 



A. D.60.] 



CHAPTER VII. 



165 



5 For, when we were come 
into Macedonia, our flesh had no 
rest, but we were troubled on 
every side ; without ° were fight- 
ings, within were fears. 

6 Nevertheless God that com- 

a Be. 32. 25. 



New Testament except in Rom. v. 20. 
It is not found in the classic writers ; 
and is a word which Paul evidently 
compounded (from Jsrsg and 7rsg/«r«r«va>), 
and means to superabound over, to 
superabound greatly, or exceedingly. It 
is a word which would be used only 
when the heart was full, and when it 
would be difficult to find words to ex- 
press its conceptions. Paul's heart was 
full of joy ; and he pours forth his 
feelings in the most fervid and glowing 
language. I have joy which cannot be 
expressed. 1 In all our tribulation. 
See Note, ch. i. 4. 

5. For when we were come into 
Macedonia. For the reasons which 
induced Paul to go into Macedonia, 
see Notes on ch. i. 1 6. Comp. Notes, 
ch. ii. 12, 13. If Our flesh had no rest. 
We were exceedingly distressed and 
agitated. We had no rest. The causes 
of his distress he immediately states. 
If But we were troubled on every side. 
In every way. We had no rest in any 
quarter. We were obliged to enter 
into harassing labours and strifes there, 
and we were full of anxiety in regard 
to you. f Without were fightings. 
Probably he here refers to fierce opposi- 
tion, which he met with in prosecuting 
his work of preaching the gospel. He 
met there, as he did everywhere, with 
opposition from Pagans, Jews, and false 
brethren. Tumults were usually excited 
wherever he went ; and he preached the 
gospel commonly amidst violent opposi- 
tion. H Within were fears. Referring 
probably to the anxiety which he had 
in regard to the success of the epistle 
which he had sent to the church at 
Corinth. He felt great solicitude on 
the subject. He had sent Titus there 
to see what was the state of the church 



forte th those that are cast down, 
comforted us by the coming of 
Titus ; b 

7 And not by his coming only, 
but by the consolation where- 
with he was comforted in you, 

b c. 2. 13. 



and to witness the effect of his instruc- 
tions. Titus had not come to him as 
he had expected, at Troas (ch. ii. 13), 
and he felt the deepest anxiety in regard 
to him and to the success of his epistle. 
His fears were probably that they would 
be indisposed to exercise the discipline 
on the offender ; or lest the severity of 
the discipline required should alienate 
them from him ; or lest the party under 
the influence of the false teachers should 
prevail. All was uncertainty, and his 
mind was filled with the deepest appre- 
hension. 

6. God that comforteth those that 
are cast down. Whose characteristic 
is, that he gives consolation to those 
who are anxious and depressed. All 
his consolation was in God ; and by 
whatever instrumentality comfort was 
administered, he regarded and acknow- 
ledged God as the author. See Note, 
ch. i. 4. If By the coming of Titus. 
To Macedonia. He rejoiced not only 
in again seeing him, but especially in 
the intelligence which he brought re- 
specting the success of his epistle, and 
the conduct of the church at Corinth. 

7. And not by his coming only. 
Not merely by the fact that he was 
restored to me, and that my anxieties 
in regard to him were now dissipated. 
It is evident that Paul, not having met 
with Titus as he had expected, at Troas, 
had felt much anxiety on his account, 
perhaps apprehending that he was sick, 
or that he had died, ^ But by the con- 
solation wherewith he was comforted 
in you. Titus was satisfied and de- 
lighted with his interview with you. 
He had been kindly treated, and he had 
seen all the effect produced by the letter 
which he had desired. He had, there- 
fore, been much comforted by his visit 



166 



II. CORINTHIANS. 



[A. D. CO. 



when he told us your earnest 
desire, your mourning, your fer- 
vent mind toward me; so that I 
rejoiced the more. 

to Corinth, and this was a source of 
additional joy to Paul. He rejoiced at 
what he had witnessed among you, and 
he imparted the same joy to me also. 
The joy of one friend will diffuse it- 
self through the heart of another. Joy 
is diffusive, and one Christian cannot 
well be happy without making others 
happy also, if When he told us of 
your earnest desire. Either to rectify 
what was amiss (Doddridge, Clarke) ; 
or to see me. — Macknight, Rosenmuller, 
Bloomfitld. It seems to me that the 
connexion requires us to understand it 
of their desire, their anxiety to comply 
with his commands, and to reform the 
abuses which existed in the church, and 
which had given him so much pain. 
*| Your mourning. Produced by the 
epistle. Your deep repentance over the 
sins which had prevailed in the church. 
Tf Your ftrvent mind toward me. 
Greek, ' Your zeal for me.' It denotes 
that they evinced great ardour of attach- 
ment to him, and an earnest desire to 
comply with his wishes, f So that I 
rejoiced the more. I not only rejoiced 
at his coming, but I rejoiced the more 
at what he told me of you. Under any 
circumstances the coming of Titus 
would have been an occasion of joy ; 
but it was especially so from the account 
which he gave me of you. 

8. For though I made you sorry, &c. 
That is, in the first epistle which he had 
sent to them. In that epistle he had 
felt it necessary to reprove them for 
their dissensions and other disorders 
which had occurred and which were 
tolerated in the church. That epistle 
was fitted to produce pain in them — as 
severe and just reproof always does; 
and Paul felt very anxious about its 
effect on them. It was painful to him 
to write it, and he was well aware that 
it must cause deep distress among them 
to be thus reproved. 1 I do not repent. 
I have seen such happy effects produced 



8 For though I made you 
sorry with a letter, I do not re- 
pent, though I a did repent : for 

a c. 2. 4. 

by it; it has so completely answered the 
end which I had in view ; it was so 
kindly received, that I do not regret now 
that I wrote it. It gives me no pain in 
the recollection, but I have occasion to 
rejoice that it was done, *f Though I 
did rtpent. Doddridge renders this, 
" however anxious I may have been." 
The word here used does not denote 
repentance in the sense in which that 
word is commonly understood, as if any 
wrong had been done. It is not the 
language of remorse. It can denote 
here nothing more than " that uneasi- 
ness which a good man feels, not from 
the consciousness of having done wrong, 
but from a tenderness for others, and a 
fear lest that which, prompted by duty, 
he had said, should have too strong an 
effect upon them." — Campbell, diss. vi. 
part iii. § 9. See the meaning of the 
word further illustrated in the same 
dissertation. The word ( /uiTct/uiXt/uxt') 
denotes properly to change one's pur- 
pose or mind after having done any 
thing (Robi?iso?i) ; or an uneasy feel- 
ing of regret for what has been done 
without regard either to duration or 
effects. — Campbell. Here it is not to 
be understood that Paul meant to say he 
had done any thing wrong. He was an 
inspired man, and what he had said 
was proper and right. But he was a 
man of deep feeling, and of tender 
affections. He was pained at the ne- 
cessity of giving reproof. And there 
is no improbability in supposing that af- 
ter the letter had been sent off, and he 
reflected on its nature and on the pain 
which it would cause to those whom he 
tenderly loved, there might be some 
misgiving of heart about it, and the 
deepest anxiety, and regret at the neces- 
sity of doing it. What parent is there 
who has not had the same feeling as 
this 7 He has felt it necessary to cor- 
rect a beloved child, and has formed the 
purpose, and has executed it. But is 



A.D. 60.] 



CHAPTER VII. 



167 



I perceive that the same epistle 
hath made you sorry, though it 
were but for a season. 

9 Now I rejoice, not that ye 
were made sorry, but that ye 



there no misgiving of heart? No 
question asked whether it might not 
have been dispensed with 7 No inter- 
nal struggle; no sorrow; no emotion 
which may be called regret at the 
resolution which has been taken ? Yet 
there is no repentance as if the parent 
had done wrong. He feels that he has 
done what was right and necessary. 
He approves his own course, and has 
occasion of rejoicing at the good effects 
which follow. Such appears to have 
been the situation of the apostle Paul 
in this case ; and it shows that he had a 
tender heart, that he did not delight in 
giving pain, and that he had no desire 
to overwhelm them with grief. When 
the effect was seen, he was not un- 
willing that they should be apprized of the 
pain which it had cost him. When a 
parent has corrected a child, no injury 
is done if the child becomes acquainted 
with the stragglings which it has cost 
him, and the deep pain and anxiety 
caused by the necessity of resorting to 
chastisement. ^ For I peraive, &c. 
I perceive the good effect of the epistle. 
I perceive that it produced the kind of 
sorrow in you which I desired. I see 
that it has produced permanent good 
results. The sorrow which it caused 
in you is only for a season ; the good 
effects will be abiding. I have, there- 
fore, great occasion to rejoice that I sent 
the epistle. It produced permanent re- 
pentance and reformation (vcr. 9), and 
thus accomplished all that I wished or 
desired. 

9. Now Irejoiee, not that ye were made 
sorry, &c. I have no pleasure in giving 
pain to any one, or in witnessing the 
distress of any. When men are brought 
to repentance under the preaching of 
the gospel,, the ministers of the gospel 
do not find pleasure in their grief as 
such. They are not desirous of making 
men unhappy by calling them to re- 



sorrowed to repentance : for ye 
were made sorry, 1 after a godly 
manner, that ye might receive 
damage by us in nothing. 

* or, according to God. 



pentance, and they have no pleasure in 
the deep distress of mind which is often 
produced by their preaching, in itself 
considered. It is only because such 
sorrow is an indication of their return 
to God, and will be followed by happi- 
ness and by the fruits of good living, 
that they find any pleasure in it, or that 
they seek to produce it. f But that ye 
sorrowed to repentance. It was not 
mere grief; it was not sorrow producing 
melancholy, gloom, or despair ; it was 
not sorrow which led you to be angry 
at him who had reproved you for your 
errors — as is sometimes the case with the 
sorrow that is produced by reproof; but 
it was sorrow that led to a change and re- 
formation. It was sorrow that was follow- 
ed by a putting away of the evil for the 
existence of which there had been oc- 
casion to reprove you. The word here 
rendered "repentance" ( jutrdvauv) is a 
different word from that which, in ver. 
8, is rendered " I did repent," and in- 
dicates a different state of mind. It 
properly means a change of mind or 
purpose. Comp. Heb. xii. 7. It denotes 
a change for the better ; a change of 
mind that is durable and productive in 
its consequences; a change which 
amounts to a permanent reformation. 
See Campbell's Diss, ut supra. The 
sense here is, that it produced a change, 
a reformation. It was such sorrow for 
their sin as to lead them to reform and 
to put away the evils which had ex- 
isted among them. It was this fact, and 
not that they had been made sorry, that 
led Paul to rejoice, f After a godly 
manner. Marg. " according to God." 
See Note on the next verse. H That 
ye might receive damage by us in no- 
thing. The Greek word rendered " re- 
ceive damage" (£>i/u.iud-nri) means pro- 

I perly to bring loss upon any one; to 
receive loss or detriment. See Note on 

I lCor.iii. 15. Comp. Phil. hi. 8. The sense 



163 



II. CORINTHIANS. 



[A. D. GO. 



10 For godly sorrow a work- 

a Je. 31. 9. Ez. 7. 16. 



here seems to be, ' So that on the whole no 
real injury was done you in any respect 
by me. You were indeed put to pain and 
grief by my reproof. You sorrowed. 
But it has done you no injury on the 
whole. It has been a benefit to you. 
If you had not reformed, if you had 
been pained without putting away the 
sins for which the reproof was adminis- 
tered, if it. had been mere grief without 
any proper fruit, you might have said 
that you would have suffered a loss of 
happiness, or you might have given me 
occasion to inflict severer discipline. 
But now you are gainers in happiness 
by all the sorrow which I have caused.' 
Sinners are gainers in happiness in the 
end by all the pain of repentance pro- 
duced by the preaching of the gospel. 
No man suffers loss by being told of 
his faults if he repents ; and men are 
under the highest obligations to those 
faithful ministers and other friends who 
tell them of their errors, and who are 
the means of bringing them to true re- 
pentance. 

1 0. For godly sorrow. ' Sorrow ac- 
cording to God' ('H yag katcc Qiov A*V«). 
That is, such sorrow as has respect to 
God, or is according to his will, or as 
leads the soul to him. This is a very 
important expression in regard to true 
repentance, and shows the exact nature 
of that sorrow which is connected with 
a return to God. The phrase may be 
regarded as implying the following 
things. (1.) Such sorrow as God ap- 
proves, or such as is suitable to, or con- 
formable to his will and desires. It 
cannot mean that it is such sorrow or 
grief as God has, for he has none ; but 
such as shall be in accordance with what 
God demands in a return to him. It is 
a sorrow which his truth is fitted to 
produce on the heart; such a sorrow as 
shall appropriately arise from viewing 
sin as God views it ; such sorrow as 
exists in the mind when our views ac- 
cord with his in regard to the existence, 
the extent, the nature, and the ill-desert 



eth repentance to salvation not 
to be repented of: but the sor- 



of sin. Such views will lead to sorrow 
that it has ever been committed; and 
such views will be ' according to God.' 
(2.) Such sorrow as shall be exercised 
towards God in view of sin ; which 
shall arise from a view of the evil of sin 
as committed against a holy God. It is 
not mainly that it will lead to pain ; that 
it will overwhelm the soul in disgrace ; 
that it will forfeit the favour or lead to 
the contempt of man ; or that it will 
lead to an eternal hell ; but it is such 
as arises from a view of the evil of sin 
as committed against a holy and just 
God, deriving its main evil from the 
fact that it is an offence against his in- 
finite Majesty. Such sorrow David 
had (Ps. li. 4), when he said, " against 
thee, thee only have I sinned ;" when the 
offence regarded as committed against 
man, enormous as it was, was lost and 
absorbed in its greater evil when re- 
garded as committed against God. So 
all true and genuine repentance is that 
which regards sin as deriving its main 
evil from the fact that it is committed 
against God. (3.) That which leads 
to God. It leads to God to obtain for- 
giveness ; to seek for consolation. A 
heart truly contrite and penitent seeks 
God, and implores pardon from him. 
Other sorrow in view of sin than that 
which is genuine repentance leads the 
person away from God. He seeks con- 
solation in the world ; he endeavours to 
drive away his serious impressions or to 
drown them in the pleasures and the 
cares of life. But genuine sorrow for 
sin leads the soul to God, and conducts 
the sinner, through the Redeemer, to 
him to obtain the pardon and peace 
which he only can give to a wounded 
spirit. In God alone can pardon and 
true peace be found ; and godly sorrow 
for sin will seek them there, f Work- 
eth repentance. Produces a change 
that shall be permanent; a reformation. 
It is not mere regret ; it does not soon 
pass away in its effects, but it produces 
permanent and abiding changes. A man 



A.D. 60.] 



CHAPTER VII. 



169 



row of the world a worketh death. 

a Pr. 17. 22. 

who mourns over sin as committed 
against God, and who seeks to God for 
pardon, will reform his life and truly 
repent. He who has grief for sin only 
because it will lead to disgrace or shame, 
or because it will lead to poverty or 
pain, will not necessarily break off from 
it and reform. It is only when it is 
seen that sin is committed against God 
and is evil in his sight, that it leads to 
a change of life, t Not to be repented 
of (."^STst^sMTcv). See Note on ver. 8. 
Not to be regretted. It is permanent 
and abiding. There is no occasion to 
mourn over such repentance and change 
of life. It is that which the mind ap- 
proves, and which it will always approve. 
There will be no reason for regretting 
it, and it w r ill never be regretted. And 
it is so. Who ever yet repented of 
having truly repented of sin 1 Who is 
there, who has there ever been, who 
became a true penitent, and a true 
Christian, who ever regretted it 1 Not 
an individual has ever been known who 
regretted his having become a Christian. 
Not one who regretted that he had be- 
come one too soon in life, or that he had 
served the Lord Jesus too faithfully or too 
long. % But the sorrow of /he world. All 
sorrow which is not toward God, and 
which does not arise from just views of 
sin as committed against God, or lead to 
God. Probably Paul refers here to the 
sorrow which arises from worldly causes, 
and which does not lead to God for con- 
solation. Such may be the sorrow which 
arises from the loss of friends or pro- 
perty ; from disappointment, or from 
shame and disgrace. Perhaps it may 
include the following things. (1.) Sor- 
row arising from losses of property and 
friends, and from disappointment. (2.) 
Sorrow for sin or vice when it over- 
whelms the mind with the consciousness 
of guilt, and when it does not lead to 
God, and when there is no contrition of 
soul from viewing it as an offence 
against God. Thus a female who has 
wandered from the paths of virtue, and 
involved her family and herself in dis- 
15 



11 For behold this self-same 
thing, that ye sorrowed after a 

grace ; or a man who has been guilty 
of forgery, or perjury, or any other dis- 
graceful crime, and who is detected ; a 
man who has violated the laws of the 
land, and who has involved himself and 
family in disgrace, will often feel regret, 
and sorrow, and remorse, but it arises 
wholly from worldly considerations, and 
does not lead to God. (3.) When the 
sorrow arises from a view of worldly 
consequences merely, and when there 
is no looking to God for pardon and 
consolation. Thus men, when they lose 
their property or friends, often pine in 
grief without looking to God. Thus 
when they have wandered from the path 
of virtue and have fallen into sin, they 
often look merely to the disgrace among 
men, and see their names blasted, and 
their comforts gone, and pine away in 
grief. There is no looking to God for 
pardon or for consolation. The sorrow 
arises from this world, and it terminates 
there. It is the loss of what they va- 
lued pertaining to this world, and it is 
all which they had, and it produces 
death. It is sorrow such as the men of 
this world have, begins with this world, 
and terminates with this world, f Work- 
eth death. Tends to death, spiritual, tem- 
poral, and eternal. It does not tend to 
life. (1.) It produces distress only. It 
is attended with no consolation. (2.) It 
tends to break the spirit, to destroy the 
peace, and to mar the happiness. (3.) 
It often leads to death itself. The spirit 
is broken, and the heart pines away 
under the influence of the unalleviated 
sorrow ; or under its influence men 
often lay violent hands on themselves 
and take their lives. Life is often 
closed under the influence of such sor- 
row. (4.) It tends to eternal death. 
There is no looking to God ; no look- 
ing for pardon. It produces murmur- 
ing, repining, complaining, fretfulness 
against God, and thus leads to his dis- 
pleasure and to the condemnation and 
ruin of the soul. 

11. For behold this self-same thing. 
For see in your own case the happy 



170 



godly a sort, what carefulness h it 
wrought in you, yea, what clear- 
ing c of yourselves, yea, what 

a Is. 66.2. & Tit. 3. 8. cEp.5.11. 



II. CORINTHIANS. 

indignation, d 



[A. D. 60. 



effects of godly sorrow. See the effects 
which it produced ; see an illustration 
of what it is fitted to produce. The 
construction is, ' For lo ! this very thing, 
to wit, your sorrowing after a godly 
manner, wrought carefulness, clearing of 
yourselves,' &c. The object of Paul is 
to illustrate the effects of godly sorrow, 
to which he had referred in ver. 10. 
He appeals, therefore, to their own case, 
and says that it was beautifully illus- 
trated among themselves. ^ What care- 
fulness (o-7rcvSnv). This word properly 
denotes speed, /taste ,- then diligence, 
earnest effort, forwardness. Here it is 
evidently used to denote the diligence 
and the great anxiety which they mani- 
fested to remove the evils which existed 
among them. They went to work to 
remove them. They did not sit down 
to mourn over them merely, nor did 
they wait for God to remove them, nor 
did they plead that they could do no- 
thing, but they set about the work as 
though they believed it might be done. 
When men are thoroughly convinced 
of sin, they will set about removing it 
with the utmost diligence. They will 
feel that this can be done, and must be 
done, or that the soul will be lost, 
f What clearing of yourselves (uttckc- 
yUv). Apology. This word properly 
means a plea or defence before a tribu- 
nal or elsewhere. Acts xxii. 1. 2 Tim. 
iv. 16. Tindal renders it, "Yea, it 
caused you to clear yourselves." The 
word here properly means apology for 
what had been done ; and it probably 
refers here to the effort which would be 
made by the sounder part of the church 
to clear themselves from blame in what 
had occurred. It does not mean that 
the guilty, when convicted of sin, will 
attempt to vindicate themselves and to 
apologize to God for what they had 
done; but it means that the church at 
Corinth were anxious to state to Titus 
all the mitigating circumstances of the 



yea, what fear, * 
yea, what vehement desire, ■''yea, 

<ZEp.4.26. e He. 4.1. /Ps.42. 1. 130.6. 



case ; they showed great solicitude to 
free themselves, as far as could be done, 
from blame ; they were anxious, as far 
as could be, to show that they had not 
approved of what had occurred, and 
perhaps that it had occurred only be- 
cause it could not have been prevented. 
We are not to suppose that all the 
things here referred to occurred in the 
same individuals, and that the same 
persons precisely evinced diligence, and 
made the apology, &e. It was done by 
the church; all evinced deep feeling; 
but some manifested it in one way, and 
some in another. The whole church 
was roused, and all felt, and all endea- 
voured in the proper way to free them- 
selves from the blame, and to remove 
the evil from among them, f Yea, 
what indignation. Indignation against 
the sin, and perhaps against the persons 
who had drawn down the censure of the 
apostle. One effect of true repentance 
is to produce decided hatred of sin. It is 
not mere regret, or sorrow, it is positive 
hatred. There is a deep indignation 
against it as an evil and a bitter thing. 
f Yea, what fear. Fear lest the thing 
should be repeated. Fear lest it should 
not -be entirely removed. Or it may 
possibly mean fear of the displeasure 
of Paul, and of the punishment which 
would be inflicted if the evil were not 
removed. But it more probably refers 
to the anxious state of mind that the 
whole evil might be corrected, and to 
the dread of having any vestige of the 
evil remaining among them. ^ Yea, 
what vehement desire. This may either 
mean their fervent wish to remove the 
cause of complaint, or their anxious de- 
sire to see the apostle. It is used in the 
latter sense in ver. 7, and according to 
Doddridge and Bloomfield this is the 
meaning here. Locke renders it, " de- 
sire of satisfying me." It seems to me 
more probable that Paul refers to their 
anxious wish to remove the sin, since 



A. D. 60.] 



CHAPTER VII. 



171 



what zeal, yea, what revenge ! a 
In all things ye have approved 
yourselves"* to be clear in this 
matter. 

12 Wherefore, though I wrote 
unto you, / did it not for his 
cause that had done the wrong, 

a Re. 3. 19. Mat. 5. 29, 30. b Ro. 14. 18. 

this is the topic under consideration. 
The point of his remarks in this verse 
is not so much their affection for him 
as their indignation against their sin, 
and their deep grief that sin had existed 
and had been tolerated among them. 
^ Yea, what zeal. Zeal to remove the 
sin, and to show your attachment to 
me. They set about the work, of re- 
formation in great earnest. f Yea, 
what revenge ! Tindal renders this, 
" it caused punishment." The idea is, 
that they immediately set about the 
work of inflicting punishment on the 
offender. The word here used (hJ/jmst/c) 
probably denotes maintenance of right, 
protection ; then it is used in the sense 
ofavengemenf, or vengeance ,■ and then 
of penal retribution or punishment. See 
Luke xxi. 22. 2 Thess. i. 8. 1 Pet. ii. 14. 
Tf In all things, &c. The sense of this 
is, ' You have entirely acquitted your- 
selves of blame in this business.' The 
apostle does not mean that none of them 
had been to blame, or that the church 
had been free from fault, for a large 
part of his former epistle is occupied in 
reproving them for their faults in this 
business, but he means that by their 
zeal and their readiness to take away 
the cause of complaint, they had re- 
moved all necessity of further blame, 
and had pursued such a course as 
entirely to meet his approbation. They 
had cleared themselves of any further 
blame in this business, and had become, 
so far as this was concerned, "clear" 
(Jiyv-ju;) or pure. 

12. Wherefore, though I wrote unto 
you, &c. In this verse Paul states the 
main reason why he had written to 
them on the subject. It was not princi- 
pally on account of the man who had 



nor for his cause that suffered 
wrong, but that our care e for you 
in the sight of God might appear 
unto you. 

13 Therefore we were com- 
forted in your comfort : yea, and 
exceedingly the more joyed we 

c c. 2. 4. 

done the wrong, or of him who had 
been injured ; but it was from tender 
anxiety for the whole church, and in 
order to show the deep interest which 
he had in their welfare, f Not fur his 
cause that had done the wrong. Not 
mainly, or principally on account of the 
incestuous person. 1 Cor. v. 1. It was 
not primarily with reference to him as 
an individual that I wrote, but from a 
regard to the whole church, f Nor for 
his cause that had suffered wrong. Not 
merely that the wrong which he had 
suffered might be rectified, and that his 
rights might be restored, valuable and 
desirable as was that object. The of- 
fence was that a man had taken his 
father's wife as his own (I Cor. v. 1), 
and the person injured, therefore, was 
his father. It is evident from this 
passage, I think, that the father was 
living at the time when Paul wrote this 
epistle, f But that our care, &c. I 
wrote mainly that I might show the 
deep interest which I had in the church 
at large, and my anxiety that it might 
not suffer by the misconduct of any of 
its members. It is from a regard to the 
welfare of the whole church that disci- 
pline should be administered, and not 
simply with reference to an individual 
who has done wrong, or an individual 
who is injured. In church discipline 
such private interests are absorbed in 
the general interest of the church at 
large. 

1 3. Therefore we were comforted in 
your comfort. The phrase "your com- 
fort," here seems to mean the happiness 
which they had, or might reasonably be 
expected to have in obeying the direc- 
tions of Paul, and in the repentance 
which they had manifested. Paul had 



172 



II. CORINTHIANS. 



[A. D. 60. 



for the joy of Titus, because his 
spirit was refreshed a by you all. 
14 For if I have boasted any 
thing to him of you, I am not 
ashamed ; but as we spake all 
things to you in truth, even so 
our boasting, which / made be- 
fore Titus, is found a truth. 



a Ro. 15. 32. 



spoken of no other consolation or comfort 
than this ; and the idea seems to be that 
they were a happy people, and would be 
happy by obeying the commands of 
God. This fact gave Paul additional 
joy, and he could not but rejoice that 
they had removed the cause of the of- 
fence, and that they would not thus be 
exposed to the displeasure of God. Had 
they not repented and put away the 
evil, the consequences to them must 
have been deep distress. As it was, 
they would be blessed and happy. 
•J And exceedingly the more, &c. Titus 
had been kindly received, and hospitably 
entertained, and had become much at- 
tached to them. This was to Paul an 
additional occasion of joy. See ver. 7. 
14. For if I have boasted any thing 
to him, &c. This seems to imply that 
Paul had spoken most favourably to 
Titus of the Corinthians before he went 
among them. He had probably ex- 
pressed his belief that he would be 
kindly received ; that they would be 
disposed to listen to him, and to comply 
with the directions of the apostle ; per- 
haps he had spoken to him of what he 
anticipated would be their liberality in 
regard to the collection which he was 
about to make for the poor saints at 
Jerusalem, f / am not ashamed. It 
has all turned out to be true. He has 
found it as I said it would be. All my 
expectations are realized ; and you have 
been as kind, and hospitable, and be- 
nevolent as I assured him you would be. 
Tf As we spake all things to you in 
truth. Every thing which I said to 
you was said in truth. All my promises 
to you, and all my commands, and all 



15 And his 1 inward affection 
is more abundant toward you, 
whilst he remembereth the obe- 
dience of you all, how with fear* 
and trembling ye received him. 

16 I rejoice, therefore, that I 
have confidence c in you in all 
things. 



bowels. 

c 2 Th. 3. 4. 



b Ph. 2. 12. 
Phile. 8. 21. 



my reasonable expectations expressed 
to you, were sincere. I practised no 
disguise, and all that I have said thus 
far turned out to be true, f Even so 
our boasting, &c. My boasting of your 
character, and of your disposition to do 
right, which I made before Titus has 
turned out to be true. It was as I said 
it would be. I did not commend you 
too highly to him, as I did not overstate 
the matter to you in my epistle. 

15. And his inward affection, &c. 
He has become deeply and tenderly 
attached to you. His affectionate re- 
gard for you has been greatly increased 
by his visit. On the meaning of the 
word here rendered " inward affection" 
(<r7r>.ayxy'j., Marg. bowels) see Note on 
ch. vi. 12. It denotes here deep, tender 
attachment, or love. 1 How with fear 
and trembling ye received him. With 
fear of offending, and with deep appre- 
hension of the consequences of remain- 
ing in sin. He saw what a fear there 
was of doing wrong, and what evidence 
there was, therefore, that you were 
solicitous to do right. 

16. / rejoice, therefore, that I have 
confidence, &c. I have had the most 
ample proof that you are disposed to 
obey God, and to put away every thing 
that is offensive to him. The address 
of this part of the epistle, says Dod- 
dridge, is wonderful. It is designed, 
evidently, not merely to commend them 
for what they had done, and to show 
them the deep attachment which he had 
for them, but in a special manner to pre- 
pare them for what he was about to say 
in the following chapter respecting the 
collection which he had so much at 



A. D. 60.] 



CHAPTER VII. 



173 



heart for the poor saints at Jerusalem. 
What he here says was admirably 
adapted to introduce that subject. They 
had thus far showed the deepest regard 
for him. They had complied with all 
his directions. All that he had said of 
them had proved to be true. And as 
he had boasted of them to Titus (ver. 
14), and expressed his entire confidence 
that they would comply with his requi- 
sitions, so he had also boasted of them 
to the churches of Macedonia, and ex- 
pressed the utmost confidence that they 
would be liberal in their benefactions. 
ch. ix. 2. All that Paul here says in 
their favour, therefore, was eminently 
adapted to excite them to liberality, and 
to prepare them to comply with his 
wishes in regard to that contribution. 

REMARKS. 

1. Christians are bound by every so- 
lemn and sacred consideration to endea- 
vour to purify themselves, ver. 1. They 
who have the promises of eternal life, 
and the assurance that God will be to 
them a father, and evidence that they 
are his sons and daughters, should not 
indulge in the filthiness of the flesh 
and spirit. 

2. Every true Christian will aim at 
perfection, ver. 1. He will desire to be 
perfect ; he will strive for it ; he will 
make it a subject of unceasing and con- 
stant prayer. No man can be a Chris- 
tian to whom it would not be a pleasure 
to be at once as perfect as God. And 
if any man is conscious that the idea 
of being made at once perfectly holy 
would be unpleasant or painful, he may 
set it down as certain evidence that he 
is a stranger to religion. 

3. No man can be a Christian who 
voluntarily indulges in sin, or in what 
he knows to be wrong, ver 1. A man 
who does that cannot be aiming at per- 
fection. A man who does that shows 
that he has no real desire to be perfect. 

4. How blessed will be heaven, ver. 1. 
There we shall be perfect. And the 
crowning glory of heaven is not that we 
shall be hupp//, but that we shall be 
holy. Whatever there is in the heart 
that is good shall there be perfectly de- 

15* 



veloped ; whatever there is that is evil 
shall be removed, and the whole soul 
will be like God. The Christian desires 
heaven because he will be there perfect. 
He desires no other heaven. He could 
be induced to accept no other if it were 
offered to him. He blesses God day by 
day that there is such a heaven, and 
that there is no other ; that there is one 
world which sin does not enter, and 
where evil shall be unknown. 

5. What a change will take place at 
death, ver. 1. The Christian will be 
there made perfect. How this change 
will be there produced we do not know. 
Whether it will be by some extraordi- 
nary influence of the Spirit of God on 
the heart, or by the mere removal from 
the body, and from a sinful world to a 
world of glory, we know not. The fact 
seems to be clear, that at death the 
Christian will be made at once as holy 
as God is holy, and that he will ever 
continue to be in the future world. 

6. What a desirable thing it is to 
die. ver. 1. Here, should we attain to 
the age of the patriarchs, like them we 
should continue to be imperfect. Death 
only will secure our perfection ; and 
death, therefore, is a desirable event. 
The perfection of our being could not 
be attained but for death ; and every 
Christian should rejoice that he is to 
die. It is better to be in heaven than 
on earth ; better to be with God than to 
be away from him ; better to be made 
perfect than to be contending here with 
internal corruption, and to struggle with 
our sins. " I would not live always," 
was the language of holy Job ; " I de- 
sire to depart and to be with Christ," 
was the language of holy Paul. 

7. It is often painful to be compelled 
to use the language of reproof, ver. 8. 
Paul deeply regretted the necessity of 
doing it in the case of the Corinthians, 
and expressed the deepest anxiety in 
regard to it. No man, no minister, 
parent, or friend can use it but with 
deep regret that it is necessary. But 
the painfulness of it should not prevent 
our doing it. It should be done tenderly 
but faithfully. If done with the deep 
feeling, with the tender affection of Paul, 



174 



II. CORINTHIANS. 



[A. D. 60. 



it will be done right ; and when so done, 
it will produce the desired effect, and 
do good. No man should use the lan- 
guage of reproof with a hard heart, or 
with severity of feeling. If he is, like 
Paul, ready to weep when he does it, 
it will do good. If he does it because 
he delights in it, it will do evil. 

8. It is a subject of rejoicing where 
a people exercise repentance, ver. 8. 
A minister has pleasure not in the pain 
which his reproofs cause ; not in the 
deep anxiety and distress of the sinner, 
and not in the pain which Christians 
feel under his reproofs, but he has joy in 
the happy results or the fruits which 
follow from it. It is only from the be- 
lief that those tears will produce abun- 
dant joy that, he has pleasure in causing 
them, or in witnessing them. 

9. The way to bring men to repent- 
ance is to present to them the simple 
and unvarnished truth, ver. 8, 9. Paul 
stated simple and plain truths to the 
Corinthians. He did not abuse them ; 
he did not censure them in general 
terms ; he stated things just as they 
were, and specified the things on account 
of which there was occasion for repent- 
ance. So if ministers wish to excite 
repentance in others, they must specify 
the sins over which others should weep ; 
if we wish, as individuals, to feel regret 
for our sins, and to have true repentance 
toward God, we must dwell on those 
particular sins which we have com- 
mitted, and should endeavour so to re- 
flect on them that they may make an 
appropriate impression on the heart. 
No man will truly repent by general 
reflections on his sin ; no one who does 
not endeavour so to dwell on his sins 
as that they shall make the proper im- 
pression which each one is fitted to 
produce on the soul. Repentance is 
that state of mind which a view of the 
truth in regard to our own depravity is 
fitted to produce. 

10. There is a great difference be- 
tween godly sorrow and the sorrow of 
the world, ver. 10. All men feel sorrow. 
All men, at some period of their lives, 
grieve over their past conduct. Some 
in their sorrow are pained because they 



have offended God, and go to God, and 
find pardon and peace in him. That 
sorrow is unto salvation. But the mass 
do not look to God. They turn away 
from him even in their disappointments, 
and in their sorrows, and in the bitter 
consciousness of sin. They seek to 
alleviate their sorrows in worldly com- 
pany, in pleasure, in the intoxicating 
bowl ; and such sorrow works death. It 
produces additional distress, and deeper 
gloom here, and eternal wo hereafter. 

11. We may learn what constitutes 
true repentance, ver. 11. There should 
be, and there will be, deep feeling. 
There will be " carefulness," deep 
anxiety to be freed from the sin ; there 
will be a desire to remove it ; " indigna- 
tion" against it; "fear" of offending 
God ; " earnest desire" that all that has 
been wrong should be corrected ; " zeal" 
that the reformation should be entire ; 
and a wish that the appropriate " re- 
venge" or expression of displeasure 
should be excited against it. The true 
penitent hates nothing so cordially as 
he does his sin. He hates nothing but 
sin. And his warfare with that is de- 
cided, uncompromising, inexorable, and 
eternal. 

12. It is an evidence of mercy and 
goodness in God that the sorrow which 
is felt about sin may be made to termi- 
nate in our good, and to promote our 
salvation, ver. 10, 11. If sorrow for 
sin had been suffered to take its own 
course, and had proceeded unchecked, 
it would in all cases have produced 
death. If it had not been for the merci- 
ful interposition of Christianity, by 
which even sorrow might be turned to 
joy, this world would have been every- 
where a world of sadness and of death. 
Man would have suffered. Sin always 
produces, sooner or later, wo. Chris- 
tianity has done nothing to make men 
wretched, but it has done every thing 
to bind up broken hearts. It has re- 
vealed a way by which sorrow may be 
turned into joy, and the bitterness of 
grief may be followed by the sweet 
calm and sunshine of peace. 

13. The great purpose of Christen 
discipline is to benefit the whole church. 



A.D.60.] 



CHAPTER VIII. 



175 



ver. 12. It is not merely on account 
of the offender, nor is it merely that the 
injured may receive a just recompense. 
It is primarily that the church may be 
pure, and that the cause of religion may 
not be dishonoured. When the work 
of discipline is entered on from any 
private and personal motives, it is usu- 
ally attended with bad feeling, and 
usually results in evil. When it is en- 
tered on with a desire to honour God, 
and to promote the purity of the church, 
when the whole aim is to deliver the 
church from opprobrium and scandal, 
and to have just such a church as Jesus 
Christ desires, then it will be prosecuted 
with good temper, and with right feel- 
ing, and then it will lead to happy re- 
sults. Let no man institute a process 
of discipline on an offending brother from 
private, personal, and revengeful feel- 
ings. Let him first examine his own 
heart, and let him be sure that his aim 
is solely the glory of Christ, before he 
attempts to draw down the censure of 
the church on an offending brother. 
How many cases of church discipline 
would be arrested if this simple rule 
were observed ! And while the case be- 
fore us shows that it is important in the 
highest degree that discipline should 
be exercised on an offending member 
of the church ; while no consideration 
should prevent us from exercising that 
discipline; and while every man should 
feel desirous that the offending brother 
should be reproved or punished, yet this 
case also shows that it should be done 
with the utmost tenderness, the most 
strict regard to justice, and the deepest 
anxiety that the general interests of re- 
ligion should not suffer by the manifesta- 
tion of an improper spirit, or by im- 
proper motives in inflicting punishment 
on an offending brother. 

CHAPTER VIU. 
In the previous chapter the apostle 
had expressed his entire confidence in 
the ready obedience of the Corinthians 
in all things. To this confidence he 
had been led by the promptitude with 
which they had complied with his com- 
mands in regard to the case of discipline 



there, and by the respect which they had 
shown to Titus, whom he had sent to 
them. All that he had ever said in their 
favour had been realized ; all that had 
ever been asked of them had been ac- 
complished. The object of his state- 
ment in the close of ch. vii. seems to 
have been to excite them to diligence in 
completing the collection which they 
had begun for the poor and afflicted 
saints of Judea. On the consideration 
of that subject, which lay so near his 
heart, he now enters ; and this chapter 
and the following are occupied with 
suggesting arguments, and giving di- 
rections for a liberal contribution. 

Paul had given directions for taking 
up this collection in the first epistle. 
See ch. xvi. 1. seq. Comp. Rom. xv. 26. 
This collection he had given Titus di- 
rection to take up when he went to 
Corinth. See ver. 6 — 17 of this chap- 
ter. But from some cause it had not 
been completed, ver. 10, 11. What 
that cause was, is not stated, but it may 
have been possibly the disturbances 
which had existed there, or the opposi- 
tion of the enemies of Paul, or the 
attention which was necessarily bestow- 
ed in regulating the affairs of the church. 
But in order that the contribution might 
be made, and might be a liberal one, 
Paul presses on their attention several 
considerations designed to excite them 
to give freely. The chapter is, there- 
fore, of importance to us, as it is a state- 
ment of the duty of giving liberally to 
the cause of benevolence, and of the 
motives by which it should be done. 
In the presentation of this subject, Paul 
urges upon them the following con- 
siderations. 

He appeals to the very liberal exam- 
ple of the churches of Macedonia, where, 
though they were exceedingly poor, they 
had contributed with great cheerfulness 
and liberality to the object, ver. 1 — 5. 

From their example he had been in- 
duced to desire Titus to lay the subject 
before the church at Corinth, and to 
finish the collection which he had be- 
gun, ver. 6. 

He directs them to abound in this, 
not as a matter of commandment, but 



176 



II. CORINTHIANS. 



[A. D. 60. 



CHAPTER VIII. 
lyrOREOVER, brethren, we 
- LV - L do you to wit of the grace 

excited by the example of others, ver. 
7,8. 

He appeals to them by the love of the 
Saviour ; reminds them that though he 
was rich yet he became poor, and that 
they were bound to imitate his example, 
ver. 9. 

He reminds them of their intention 
to make such a contribution, and of the 
effort which they had made a year be- 
fore ; and though they had been em- 
barrassed in it, and might find it diffi- 
cult still to give as much as they had 
intended, or as much as they would 
wish, still it would be acceptable to God. 
For if there was a willing mind, God 
accepted the offering, ver. 10 — 12. 

He assures them that it was not his 
wish to burden or oppress them. All 
that he desired was that there should be 
an equality in all the churches, ver. 
13—15. 

To show them how much he was in- 
terested in this, he thanks God that he 
had put it into the heart of Titus to en- 
gage in it. And in order more effectually 
to secure it, he says that he had sent 
with Titus a brother who was well 
known, and whose praise was in all 
the churches. He had done this in 
order that the churches might have en- 
tire confidence that the contribution 
would be properly distributed. Paul 
did not wish it to be intrusted to himself. 
He would leave no room for suspicion 
in regard to his own character ; he would 
furnish the utmost security to the 
churches that their wishes were com- 
plied with. He desired to act honestly 
not only in the sight of the Lord, but 
to furnish evidence of his entire honesty 
to men. ver. 16 — 21. 

To secure the same object he had also 
sent another brother, and these three 
brethren he felt willing to recommend 
as faithful and tried ; as men in whom 
the church at Corinth might repose the 
utmost confidence, ver. 22 — 24. 

1 . Moreover, brethren, we do you to 



of God bestowed on the churches 
of Macedonia ; a 

a c. 9. 2, 4. 



wit. We make known to you ; we 
inform you. The phrase ' we do you 
to wit,' is used in Tindal's translation, 
and means 'we cause you to know.' 
The purpose for which Paul informed 
them of the liberality of the churches of 
Macedonia was to excite them to similar 
liberality, f Of the grace of God, &c. 
The favour which God had shown them 
in exciting a spirit of liberality, and in 
enabling them to contribute to the fund 
for supplying the wants of the poor 
saints at Jerusalem. The word 'grace' 
0t a S'O is sometimes used in the sense 
of gift, and the phrase " gift of God" 
some have supposed may mean very 
great gift, where the words "of God" 
may be designed to mark any thing very 
eminent or excellent, as in the phrase 
'cedars of God,' 'mountains of God,' 
denoting very great cedars, very great 
mountains. Some critics (as Macknight, 
Bloomfield, Locke, and others) have 
supposed that this means that the 
churches of Macedonia had been able to 
contribute largely to the aid of the 
saints of Judea. But the more obvious 
and correct interpretation, as I appre- 
hend, is that which is implied in the 
common version, that the phrase ' grace 
of God,' means that God had bestowed 
on them grace to give according to their 
ability in this cause. According to this 
it is implied, (1.) That a disposition to 
contribute to the cause of benevolence 
is to be traced to God. He is its author. 
He excites it. It is not a plant of native 
growth in the human heart, but a large 
and liberal spirit of benevolence is one 
of the effects of his grace, and is to be 
traced to him. (2.) It is a favour be- 
stowed on a church when God excites 
in it a spirit of benevolence. It is 
one of the evidences of his love. And 
indeed there cannot be a higher proof 
of the favour of God than when by his 
grace he inclines and enables us to 
contribute largely to meliorate the con- 
dition, and to alleviate the wants of our 



A. D. 60.] 



CHAPTER VIII. 



177 



2 How that, in a great trial 
of affliction, the abundance of 
their joy and their deep a poverty 

a Mar. 12. 44. 

fellow-men. Perhaps the apostle here 
meant delicately to hint this. He did 
not therefore say coldly that the churches 
of Macedonia had contributed to this 
object, but he speaks of it as a favour 
shown to them by God that they were 
able to do it. And he meant, probably, 
gently to intimate to the Corinthians 
that it would be an evidence that they 
were enjoying the favour of God if 
they should contribute in like manner. 
% The churches of Macedonia. Philippi, 
Thessalonica, Berea. For an account 
of Macedonia, see Notes, Acts xvi. 9. 
Rom. xv. 26. Of these churches, that 
at Philippi seems to have been most 
distinguished for liberality (Phil. iv. 10. 
15, 16. 18), though it is probable that 
other churches contributed according to 
their ability as they are commended 
(comp. ch. ix. 2) without distinction. 

2. How that, in a great trial of 
affliction. When it might be supposed 
they were unable to give ; when many 
would suppose they needed the aid of 
others ; or when it might be supposed 
their minds would be wholly engrossed 
with their own concerns. The trial to 
which the apostle here refers was doubt- 
less some persecution which was excited 
against them, probably by the Jews. See 
Acts xvi. 20 ; xvii. 5. f The abundance 
of their joy. Their joy arising from the 
hopes and promises of the gospel. Not- 
withstanding their persecutions, their joy 
has abounded, and the effect of their 
joy has been seen in the liberal contribu- 
tion which they have made. Their joy 
could not be repressed by their persecu- 
tion, and they cheerfully contributed 
largely to the aid of others. f And 
their deep poverty. Their very low 
estate of poverty was made to contribute 
liberally to the wants of others. It is 
implied here, (1.) That they were very 
poor — a fact arising probably from the 
consideration that the poor generally 



abounded unto the riches of their 
1 liberality. 

3 For to their power (I bear 

1 simplicity. 



embraced the gospel first, and also be- 
cause it is probable that they were mo- 
lested and stripped of their property in 
persecutions (comp. Heb. x. 34) ; (2.) 
That notwithstanding this they were 
enabled to make a liberal contribution — 
a fact demonstrating that a people can 
do much even when poor if all feel dis- 
posed to do it, and that afflictions are 
favourable to the effort; and, (3.) That 
one cause of this was the joy which 
they had even in their trials. If a peo- 
ple have the joys of the gospel ; if they 
have the consolations of religion them- 
selves, they will somehow or other find 
means to contribute to the welfare of 
others. They will be willing to labour 
with reference to it, or they will find 
something which they can sacrifice or 
spare. Even their deep poverty will 
abound In the fruits of benevolence. 
1 Abounded. They contributed libe- 
rally. Their joy was manifested in a 
large donation, notwithstanding their 
poverty. f Unto the riches of their 

1 berality. Marg. " Simplicity." The 
word (a5T\oT«c) here used means pro- 
perly sincerity, candour, probity ; then 
Christian simplicity, integrity ; then 
liberality. See Rom. xii. 8 (Marg.). 

2 Cor. ix. 11. 13. The phrase "riches 
of liberality," is a Hebraism, meaning 
rich, or abundant liberality. The sense 
is, their liberality was much greater than 
could be expected from persons so poor ; 
and the object of the apostle is, to excite 
the Corinthians to give liberally by their 
example. 

3. For to their power. To the ut- 
most of their ability, f I bear record 
Paul had founded those churches and 
had spent much time with them. He 
was therefore well qualified to bear 
testimony in regard to their condition. 
1 Yea, and beyond their power. Be- 
yond what could have been expected ; 
or beyond what it would have been 



178 



II. CORINTHIANS. 



[A.D.GO. 



record) yea, and beyond their 
power, they were willing of 
themselves : 

4 Praying us with much in- 
treaty that we would receive the 
gift, and take upon us the fellow- 
ship a of the ministering to the 
saints. 

a Ac. 11. 29. Ro. 15. 25, 26. 



thought possible in their condition. 
Doddridge remarks that this is a noble 
hyperbole similar to that used by De- 
mosthenes when he says, " I have per- 
formed all, even with an industry be- 
yond my power." The sense is, they 
were willing to give more than they 
were well able. It shows the strong 
interest which they had in the subject, 
and the anxious desire which they had 
to relieve the wants of others. % Of 
themselves (etbd-ciigerroi). Acting from 
choice, self-moved, voluntarily, of their 
own accord. They did not wait to be 
urged and pressed to do it. They re- 
joiced in the opportunity of doing it. 
They came forward of their own accord 
and made the contribution. " God 
loveth a cheerful giver" (ch. ix. 7) ; and 
from all the accounts which we have 
of these churches in Macedonia it is 
evident that they were greatly distin- 
guished for their cheerful liberality. 

4. Praying us with much entreaty. 
Earnestly entreating me to receive the 
contribution and convey it to the poor 
and afflicted saints in Judea. f And 
take upon us the fellowship of the mi- 
nistering to the saints. Greek, ' that we 
would take the gift and the fellowship 
of the ministering to the saints.' They 
asked of us to take part in the labour 
of conveying it to Jerusalem. The 
occasion of this distress which made 
the collection for the saints of Judea 
necessary, was probably the famine 
which was predicted by Agabus, and 
which occurred in the time of Claudius 
Caesar. See Note on Acts xi. 28. Bar- 
nabas was associated with Paul in con- 
veying the contribution to Jerusalem. 
Acts vi. 30. Paul was unwilling to do 



5 And this they did, not as 
we hoped, but first gave their 
ownselves to the Lord, and unto 
us by the will of God. 

6 Insomuch that we desired 
Titus, that as he had begun, so 
he would also finish in you the 
same * grace also. 

i or gift. 



it unless they particularly desired it, and 
he seems to have insisted that some 
person should be associated with him. 
ver. 20. 1 Cor. xvi. 3, 4. 

5. And this they did, &c. They did 
not give what we expected only. We 
knew their poverty, and we expected 
only a small sum from them, f Not 
as we hoped. Not according to the 
utmost of our hopes. We were greatly 
disappointed in the amount which they 
gave, and in the manner in which it 
was done. Tf But first gave their own- 
selves to the Lord. They first made an 
entire consecration of themselves and 
all that they had to the Lord. They 
kept nothing back. They felt that all 
they had was his. And where a peo- 
ple honestly and truly devote themselves 
to God, they will find no difficulty in 
having the means to contribute to the 
cause of charity. | And unto us by 
the will of God. That is, they gave 
themselves to us to be directed in regard 
to the contribution to be made. They 
complied with our wishes and followed 
our directions. The phrase "by the 
will of God," means evidently that God 
moved them to this, or that it was to 
be traced to his direction and provi- 
dence. It is one of the instances in 
which Paul traces every thing that is 
right and good to the agency and di- 
rection of God. 

6. Insomuch. The sense of this 
passage seems to be this. ' We were 
encouraged by this unexpected success 
among the Macedonians. We were 
surprised at the extent of their liberality. 
And encouraged by this, we requested 
Titus to go among you and finish the 
collection which you had proposed and 



A. D. GO.] 



CHAPTER VIII. 



179 



7 Therefore, as ye abound a in 
every thing, in faith, and utter- 
ance, and knowledge, and in all 
diligence, and in your love to 
us, see that ye abound in this 
grace also. 

a 1 Co. I. 5. 



which you had begun. Lest you should 
be outstripped in liberality by the com- 
paratively poor Macedonian Christians, 
we were anxious that you should per- 
form what you had promised and con- 
templated, and we employed Titus, there- 
fore, that he might go at once and finish 
the collection among you.' \ The same 
grace also. Marg. "Gift? See Note 
on ver. 1 . The word refers to the contri- 
bution which he wished to be made. 

7. Therefore as ye abound in every 
thing. See Note, 1 Cor. i. 5. Paul 
never hesitated to commend Christians 
where it could be done with truth ; and 
the fact that they were eminent in some 
of the Christian duties and graces, he 
makes the ground of the exhortation 
that they would abound in all. From 
those who had so many eminent cha- 
racteristics of true religion he had a 
right to expect much ; and he therefore 
exhorts them to manifest a symmetry 
of Christian character, f In faith. In 
the full belief of the truth and obliga- 
tion of the gospel. 1 And utterance. 
In the ability to instruct others ; perhaps 
referring to their power of speaking 
foreign languages. 1 Cor. xiv. ^ A'ld 
knowledge. The knowledge of God, 
and of his truth. \ And in all dili- 
gence. Diligence or readiness in the 
discharge of every duty. Of this, Paul 
had full evidence in their readiness to 
comply with his commands in the case 
of discipline to which so frequent refer- 
ence is made in this epistle. 1 And in 
your love to us. Manifested by the 
readiness with which you received our 
commands. See ch. vii. 4. 6, 7. 11. 16. 
^ See that ye abound in this grace 
also. The idea here is, that eminence 
in spiritual endowments of any kind, 
or in any of the traits of the Christian 
character should lead to great benevo- 



8 I speak not b by command- 
ment, but by occasion of the 
forwardness of others, and to 
prove the sincerity of your 
love. 

b 1 Co. 7. 6. 



lence, and that the character is not com- 
plete unless "benevolence be manifested 
toward every good object that may be 
presented. 

8. J speak not by commandment. 
This does not mean that he had no 
express command of God in the case, 
but that he did not mean to command 
them ; he did not speak authoritatively ; 
he did not intend to prescribe what they 
should give. He used only moral 
motives, and urged the considerations 
which he had done to persuade rather 
than to command them to give. See 
ver. 10. He was endeavouring to in- 
duce them to give liberally not by ab- 
stract command and law, but by show- 
ing them what others had given who 
had much less ability and much fewer 
advantages than they had. Men cannot 
be induced to give to objects of charity 
by command, or by a spirit of dictation 
and authority. The only successful, as 
well as the only lawful appeal, is to 
their hearts, and consciences, and sober 
judgments. And if an apostle did not 
take upon himself the language of 
authority and command in matters of 
Christian benevolence, assuredly minis- 
ters and ecclesiastical bodies now have 
no right to use any such language. 
f But by occasion of the forwardness 
of others. I make use of the example 
of the churches of Macedonia as an 
argument to induce you to give libe- 
rally to the cause. ^ And to prove the 
sincerity of your love. The apostle 
does not specify here what " love" he 
refers to, whether love to God, to Christ, 
to himself, or to the church at large. 
It may be that he designedly used the 
word in a general sense to denote love 
to any good object ; and that he meant 
to say that liberality in assisting the 
poor and afflicted people of God would 



180 



II. CORINTHIANS. 



[A. D. 60. 



9 For ye know the grace of 
our Lord Jesus Christ, that, 
though he was a rich, yet for your 

a Jno. 1. 1. 

be the best evidence of the sincerity 
of their love to God, to the Redeemer, 
to him, and to the church. Religion is 
love ; and that love is to be manifested 
by doing good to all men as we have 
opportunity. The most substantial evi- 
dence of that love is when we are will- 
ing to part with our property, or with 
whatever is valuable to us, to confer 
happiness and salvation on others. 

9. For ye know, &c. The apostle 
Paul was accustomed to illustrate every 
subject, and to enforce every duty where 
it could be done, by a reference to the 
life and sufferings of the Lord Jesus 
Christ. The design of this verse is 
apparent. It is, to show the duty of 
giving liberally to the objects of be- 
nevolence, from the fact that the Lord 
Jesus was willing to become poor in 
order that he might benefit others. The 
idea is, that he who was Lord and pro- 
prietor of the universe, and who possessed 
all things, was willing to leave his ex- 
alted station in the bosom of the Father 
and to become poor, in order that we 
might become rich in the blessings of 
the gospel, in the means of grace, and 
as heirs of all things ; and that we who 
are thus benefited, and who have such 
an example, should be willing to part 
with our earthly possessions in order 
that we may benefit others. 1 The 
grace. The benignity, kindness, mercy, 
goodness. His coming in this manner 
was a proof of the highest benevolence. 
1 Though he was rich. The riches of 
the Redeemer here referred to, stand 
opposed to that poverty which he as- 
sumed and manifested when he dwelt 
among men. It implies, (1.) His pre- 
existence, for he became poor. He had 
been rich. Yet not in this world. He 
did not lay aside wealth here on earth 
after he had possessed it, for he had 
none. He was not first rich and then 
poor on earth, for he had no earthly 
wealth. The Socinian interpretation 



sakes he became poor, h that ye 
through his poverty might be 
rich. c 

b Lu. 9. 58. Ph. 2. 6, 7. c Re. 3. 18. 



is, that he was "rich in power and 
in the Holy Ghost;" but it was not 
true that he laid these aside, and that 
he became poor in either of them. He 
had power, even in his poverty, to still 
the waves, and to raise the dead, and 
he was always full of the Holy Ghost. 
His family was poor ; and his parents 
were poor ; and he was himself poor 
all his life. This then must refer to a 
state of antecedent riches before his 
assumption of human nature ; and the 
expression is strikingly parallel to that 
in Phil. ii. 6, seq. " Who being in the 
form of God, thought it not robbery to 
be equal with God, but made himself 
of no reputation," &c. (2.) He was 
rich as the Lord and proprietor of all 
things. He was the Creator of all 
(John i. 3. Col. i. 16), and as Creator 
he had a right to all things, and the 
disposal of all things. The most abso- 
lute right which can exist is that 
acquired by the act of creation ; and 
this right the Son of God possessed 
over all gold, and silver, and diamonds, 
and pearls ; over all earth and lands ; 
over all the treasures of the ocean, and 
over all worlds. The extent and amount 
of his riches, therefore, is to be measured 
by the extent of his dominion over 
the universe ; and to estimate his riches, 
therefore, we are to conceive of the 
sceptre which he sways over the distant 
worlds. What wealth has man that 
can compare with the riches of the 
Creator and proprietor of all ] How 
poor and worthless appears all the gold 
that man can accumulate compared with 
the wealth of him whose are the silver, 
and the gold, and the cattle upon a 
thousand hills 1 1 Yet for your sakes. 
That is, for your sakes as a part of the 
great family that was to be redeemed. 
In what respect it was for their sake, 
the apostle immediately adds when he 
says, it was that they might be made 
rich. It was not for his own sake, but 



A.D. GO.] 



CHAPTER VIII. 



181 



it was for ours. 5f He became poor. 
In the following respects. (1.) He 
chose a condition of poverty, a rank of 
life that was usually that of poverty. 
He " took upon himself the form of a 
servant." Phil. ii. 7. (2.) He was con- 
nected with a poor family. Though 
of the family and lineage of David 
(Luke ii. 4), yet the family had fallen 
into decay, and was poor. In the Old 
Testament he is beautifully represented 
as a shoot or sucker that starts up from 
the root of a decayed tree. See my Note 
on Isa. xi. 1. (3.) His whole life was 
a life of poverty. He had no home. 
Luke ix. 58. He chose to be depend- 
ent on the charity of the few friends 
that he drew around him, rather than to 
create food for the abundant supply of 
his own wants. He had no farms or 
plantations ; he had no splendid palaces ; 
he had no money hoarded in useless 
coffers or in banks; he had no property 
to distribute to his friends. His mother 
he commended when he died to the 
charitable attention of one of his dis- 
ciples (John xix. 27), and all his per- 
sonal property seems to have been the 
raiment which he wore, and which was 
divided among the soldiers that crucified 
him. Nothing is more remarkable than 
the difference between the plans of the 
Lord Jesus and those of many of his 
followers and professed friends. He 
formed no plan for becoming rich, and 
he always spoke with the deepest earnest- 
ness of the dangers which attend an 
effort to accumulate property. He was 
among the most poor of the sons of 
men in his life ; and few have been the 
men on earth who have not had as much 
as he had to leave to surviving friends, 
or to excite the cupidity of those who 
should fall heirs to their property when 
dead. (4.) He died poor. He made 
no will in regard to his property, for he 
had none to dispose of. He knew well 
enough the effect which would follow if 
he had amassed wealth, and had left it to 
be divided among his followers. They 
were very imperfect ; and even around 
the cross there might have been anxious 
discussion, and perhaps strife about it, 
as there is often now over the coffin 
16 



and the unclosed grave of a rich and 
foolish father who has died. Jesus in- 
tended that his disciples should never 
be turned away from the great work to 
which he called them by any wealth 
which he would leave them ; and he 
left them not even a keepsake as a 
memorial of his name. All this is the 
more remarkable from two considera- 
tions, (a) That he had it in his power 
to choose the manner in which he would 
come. He might have come in the 
condition of a splendid prince. He 
might have rode in a chariot of ease, 
or have dwelt in a magnificent palace. 
He might have lived with more than 
the magnificence of an oriental prince, 
and might have bequeathed treasures 
greater than those of Crcesus or Solo- 
mon to his followers. But he chose not 
to do it. (b) It would have been as 
right and proper for him to have amassed 
wealth, and to have sought princely 
possessions, as for any of his followers. 
What is right for them would have 
been right for him. Men often mistake 
on this subject ; and though it cannot 
be demonstrated that all his followers 
should aim to be as poor as he was, yet 
it is undoubtedly true that he meant 
that his example should operate con- 
stantly to check their desire of amassing 
wealth. In him it was voluntary ,• in 
us there should be always a readiness 
to be poor if such be the will of God ; 
nay, there should be rather a. preference 
to be in moderate circumstances that 
we may thus be like the Redeemer. 
1 That ye through his poverty might 
be rich. That is, might have durable 
and eternal riches, the riches of God's 
everlasting favour. This includes, 
(1.) The present possession of an in- 
terest in the Redeemer himself. 'Do 
you see these extended fields'?' said the 
owner of a vast plantation to a friend. 
' They are mine. All this is mine.' ' Do 
you see yonder poor cottage V was the 
reply of the friend as he directed his 
attention to the abode of a poor widow. 
' She has more than all this. She has 
CniusT as her portion; and that \h 
more than all' He who has an interest 
in the Redeemer has a possession that 



182 



II. CORINTHIANS. 



10 And herein I give ray 
advice : for this is expedient for 
you, who have begun before, not 

is of more value than all that princes 
can bestow. (2.) The heirship of an 
eternal inheritance, the prospect of im- 
mortal glory. Rom. viihl7. (3.) Ever- 
lasting treasures in heaven. Thus the 
Saviour compares the heavenly blessings 
to treasures. Matt.vi. 20. Eternal and 
illimitable wealth is theirs in heaven ; 
and to raise us to that blessed inherit- 
ance was the design of the Eedeemer 
in consenting to become poor. This, 
the apostle says, was to be secured by 
his poverty. This includes probably 
the two following things, viz. (I.) That 
it was to be by the moral influence of 
the fact that he was poor that men 
were to be blessed. He designed by 
his example to counteract the effect of 
wealth ; to teach men that this was not 
the thing to be aimed at ; that there 
were more important purposes of life 
than to obtain money ; and to furnish 
a perpetual reproof of those who are 
aiming to amass riches. The example 
of the Redeemer thus stands before the 
whole church and the world as a living 
and constant memorial of the truth that 
men need other things than wealth ; 
and that there are objects that demand 
their time and influence other than the 
accumulation of property. It is well to 
have such an example ; well to have 
before us the example of one who never 
formed any plan for gain, and who 
constantly lived above the world. In 
a world where gain is the great object, 
where all men are forming plans for it, 
it is well to have one great model that 
shall continually demonstrate the folly 
of it, and that shall point to better 
things. (2.) The word "poverty" here 
may include more than a mere want 
of property. It may mean all the cir- 
cumstances of his low estate and humble 
condition ; his sufferings and his woes. 
The whole train of his privations was 
included in this ; and the idea is, that 
he gave himself to this lowly condition 
in order that by his sufferings he might 



[A. D. 60. 
be * for- 



only to do, but also to 
ward a year ago. 

1 willing. 



procure for us a part in the kingdom 
of heaven. His poverty was a part of 
the sufferings included in the work of 
the atonement. For it was not the 
sufferings of the garden merely, or the 
pangs of the cross, that constituted the 
atonement; it was the series of sorrows 
and painful acts of humiliation which 
so thickly crowded his life. By all these 
he designed that we should be made rich ; 
and in view of all these the argument 
of the apostle is, we should be willing 
to deny ourselves to do good to others. 

10. And herein I give my advice. 
Not undertaking to command them, or 
to prescribe how much they should give. 
Advice will go much farther than com- 
mands on the subject of charities, % For 
this is expedient for you (ox^p^a). 
That is, this will be of advantage to 
you ; it will be profitable ; it will be 
becoming. The idea is, that they were 
bound by a regard to consistency and 
to their own welfare, to perform what 
they had purposed. It became them ; 
it was proper, and was demanded ; and 
there would have been manifest dis- 
advantages if it had not been done. 
TI Who have begun before. Who com- 
menced the collection a year before. 
See ver. 6. It had been commenced 
with fair prospects of success, but had 
been interrupted probably by the dis- 
sensions which arose in the church 
there. \ Not only to do. Not merely 
to accomplish it as if by constraint, or 
as a matter of compulsion and drudgery. 
U But also to be forward. Marg. " Will- 
ing.'''' So the Greek (to Q-e\e/vj. They 
were voluntary in this, and they set 
about it with vigorous and determined 
zeal and courage. There was a resolute 
determination in the thing, and a will- 
ingness and heartiness in it which 
showed that they were actuated by 
Christian principle. Consistency, and 
their own reputation and advantage, 
now demanded that they should com- 
hat they had begun. 



A. D. 60.] 



CHAPTER VIII. 



183 



11 Now therefore perform a 
the doing of it ; that as there 
was a readiness to will, so there 
may be a performance also out 
of that which ye have. 

a 1 Ti. 6. 19. He. 13. 16. Ja. 2. 15, 16. 

11. As there was a readiness to will. 
Now accomplish the thing, and be not 
satisfied with having begun it. Do not 
suppose that the intention was sufficient, 
or that you are now released from the 
obligation. A year indeed has elapsed ; 
but the necessity of the aid for the poor 
has not ceased. The sentiment here is, 
that if we have felt it our duty to aid 
in a cause of benevolence, and have 
commenced it, and have then been in- 
terrupted in executing our purpose, we 
should seize the first favourable oppor- 
tunity to accomplish what we had de- 
signed. We should not regard our- 
selves as released from our obligation, 
but should, from a regard to consistency 
and our obligation to God, accomplish 
what we had intended, f Out of that 
which ye have. According to your 
ability. See ver. 12. It should be in 
proportion to your means. 

1 2. For if there be first a willing 
min d. If there is a readiness (jt^v/j. /at) , 
a disposition to give ; if the heart is in 
it, then the offering will be acceptable 
to God, whether you be able to give much 
or little. A willing mind is the first 
consideration. No donation however 
large can be acceptable where that does 
not exist; none however small can be 
otherwise than acceptable where that is 
found. This had relation as used by 
Paul to the duty of almsgiving ; but the 
principle is as applicable to every thing 
in the way of duty. A willing mind is 
the first and main thing. It is that 
which God chiefly desires, and that 
without which every thing else will be 
offensive, hypocritical, and vain. See 
Note, ch. ix. 7. *|f It is accepted. Dod- 
dridge, Rosenmiiller, Macknight, and 
some others apply this to the person, 
and render it, " he is accepted ;" but the 
more usual, and the more natural in- 
terpretation is to apply it to the gift — it 



12 For if h there be first a 
willing mind, it is accepted ac- 
cording to that a man hath, and 
not according to that he hath 
not. 

&Lu. 21.3. 

is accepted. God will approve of it, 
and will receive it favourably. ^ Ac- 
cording to that a man hath, &c. He 
is not required to give what he has not. 
His obligation is proportioned to his 
ability. His offering is acceptable to 
God according to the largeness and 
willingness of his heart, and not accord- 
ing to the narrowness of his fortune. — 
Locke. If the means are small, if the 
individual is poor, and if the gift shall 
be, therefore, small in amount, yet it may 
be proof of a larger heart and of more 
true love to God and his cause than when 
a much more ample benefaction is made 
by one in better circumstances. This 
sentiment the Saviour expressly stated 
and defended in the case of the poor 
widow. Mark xii. 42 — 44. Luke xxi. 
1—4. She who had cast in her two 
mites into the treasury had put in 
more than all which the rich men had 
contributed, for they had given of their 
abundance, but she had cast in all that 
she had, even all her living. The great 
and obviously just and equal principle 
here stated, was originally applied by 
Paul to the duty of giving alms. But 
it is equally true and just as applied to 
all the duties which we owe to God. 
He demands, (1.) A willing mind, a 
heart disposed to yield obedience. He 
claims that our service should be volun- 
tary and sincere, and that we should 
make an unreserved consecration of what 
we have. Secondly, he demands only 
what we have power to render. He re- 
quires a service strictly according to 
our ability, and to be measured by that. 
He demands no more than our powers 
are fitted to produce ; no more than we 
are able to render. Our obligations in 
all cases are limited by our ability. 
This is obviously the rule of equity, 
and this is all that is anywhere de- 
manded in the Bible, and this is every- 



184 



II. CORINTHIANS. 



[A. D. GO. 



13 For I mean not that other 
men be eased, and ye burdened : 



where demanded. Thus our love to 
him is to be in proportion to our ability, 
and not to be graduated by the ability 
of angels or other beings. " And thou 
shalt love the Lord thy God with all 
THY heart, and with all thy soul, 
and with all thy mind, and with all 
thy strength." Mark xii. 30. Here 
the obligation is limited by the ability, 
and the love is to be commensurate with 
the ability. So of repentance, faith, and 
of obedience in any form. None but 
a tyrant ever demands more than can 
be rendered ; and to demand more is 
the appropriate description of a tyrant, 
and cannot appertain to the ever blessed 
God. Thirdly, if there is any service 
rendered to God, according to the ability, 
it is accepted of him. It may not be as 
much or as valuable as may be rendered 
by beings of higher powers ; it may not 
be as much as we would desire to ren- 
der, but it is all that God demands, 
and is acceptable to him. The poor 
widow was not able to give as much 
as the rich man ; but her offering was 
equally acceptable, and might be more 
valuable, for it would be accompanied 
with her prayers. The service which 
we can render to God may not be 
equal to that which the angels render ; 
but it may be equally appropriate to our 
condition and our powers, and may be 
equally acceptable to God. God may be 
as well pleased with the sighings of peni- 
tence as the praises of angels ; with the 
offerings of a broken and a contrite 
heart as with the loud hallelujahs of un- 
fallen beings in heaven. 

13. For I mean not that other men 
he eased, &c. I do not intend that others 
should be eased in order to relieve you. 
Literally, 'Not that there should be 
rest (averts, a letting loose, remission, 
relaxation) to others, but affliction 
(3-a/^/c) to you.' Probably the Corinth- 
ians were able to contribute more than 
many other churches, certainly more 
than the churches of Macedonia (ver. 
2), and Paul therefore presses upon 



14 But by an equality, that 
now at this time your abundance 

them the duty of giving according to 
their means, yet he by no means in- 
tended that the entire burden should 
come on them. 

14. But by an equality. On just 
and equal principles. ^ That now at 
this time, &c. That at the present time 
your abundance may be a supply for 
their wants, so that at some future time, 
if there should be occasion for it, their 
abundance may be a supply for your 
wants. The idea is this. Corinth was 
then able to give liberally, but many of 
the other churches were not. They 
were poor, and perhaps persecuted and 
in affliction. But there might be great 
reverses in their condition. Corinth 
might be reduced from its affluence, and 
might itself become dependent on the 
aid of others, or might be unable to 
contribute any considerable amount for 
the purposes of chanty. The members 
of the church in Corinth, therefore, 
should so act in their circumstances of 
prosperity, that others would be disposed 
to aid them should their condition ever 
be such as to demand it. And the 
doctrine here taught is, (1.) That the 
support of the objects of benevolence 
should be on equal principles. The rich 
should bear an equal and fair propor- 
tion, and if more frequent demands are 
made on their benefaction than on others 
they should not complain. (2.) Chris- 
tians should contribute liberally while 
they have the means. In the vicissitudes 
of life no one can tell how soon he 
may be unable to contribute, or may even 
be dependent on the charity of others 
himself. A change in the commercial 
world ; losses by fire or at sea ; want 
of success in business ; loss of health, 
and the failure of his plans, may soon 
render him unable to aid the cause of 
benevolence. While he is prospered he 
should embrace every opportunity to 
do good to all. Some of the most 
painful regrets which men ever have, 
arise from the reflection that when 
prospered they were indisposed to give 



A. D. GO.] 



CHAPTER VIII. 



185 



may be a supply for their want, 
that their abundance also may be 
a supply for your want, that 
there may be equality : 



to benefit others, and when their proper- 
ty is swept away they become unable. 
God often sweeps away the property 
which they were indu posed to contribute 
to aid others, and leaves them to penury 
and want. Too late they regret that 
they were not the liberal patrons of the 
objects of benevolence when they were 
able to be. f That there may be equali- 
ty. That all may be just and equal. 
That no unjust burden should be borne 
by any one portion of the great family 
of the redeemed. Every Christian 
brother should bear his due proportion. 
15. As it is written. See Ex. xvi. 
18. 1 He that had gathered much, 
&c. This passage was originally ap- 
plied to the gathering of manna by the 
children of Israel. The manna which 
fell around the camp of Israel was ga- 
thered every morning. All that were 
able were employed in gathering it ; 
and when it was collected it was dis- 
tributed in the proportion of an omer, or 
about five pints to each man. Some 
would be more active and more success- 
ful than others. Some by age or in- 
firmity would collect little ; probably 
many by being confined to the camp 
would collect none. They who had 
gathered more than an omer, therefore, 
would in this way contribute to the 
wants of others, and would be constantly 
manifesting a spirit of benevolence. 
And such was their willingness to do 
good in this way, such their readiness 
to collect more than they knew would 
be demanded for their own use, and 
such the arrangement of Providence in 
furnishing it, that there was no want ; 
and there was no more gathered than 
was needful to supply the demands of 
the whole. Paul applies this passage, 
therefore, in the very spirit in which it 
was originally penned. He means to 
say that the rich Christians at Corinth 
should impart freely to their poorer 
16* 



15 As it is written, a He that 
had gathered much had nothing 1 
over ; and he that had gathered 
little had no lack. 

a Ex. 16. 18. 

brethren. They had gathered more 
wealth than was immediately necessary 
for their families or themselves. They 
should, therefore, impart freely to those 
who had been less successful. Wealth, 
like manna, is the gift of God. It is 
like that spread by his hand around us 
every day. Some are able to gather 
much more than others. By their skill, 
their health, their diligence, or by provi- 
dential arrangements, they are eminently 
successful. Others are feeble, or sick, 
or aged, or destitute of skill, and are 
less successful. All that is obtained is 
by the arrangement of God. The health, 
the strength, the skill, the wisdom by 
which we are enabled to obtain it, are 
all his gift. That which is thus ho- 
estly obtained, therefore, should be re- 
garded as his bounty, and we should 
esteem it a privilege daily to impart to 
others less favoured and less successful. 
Thus society will be bound more close- 
ly together. There will be, as there 
was among the Israelites, the feelings 
of universal brotherhood. There will 
be on the one hand the happiness flow- 
ing from the constant exercise of the 
benevolent feelings ; on the other the 
strong ties of gratitude. On the one hand 
the evils of poverty will be prevented, 
and on the other the not less, though dif- 
ferent evils resulting from superabundant 
wealth. Is it a forced and unnatural 
analogy also to observe, that wealth, 
like manna, corrupts by being kept in 
store 1 Manna if kept more than a 
single day became foul and loathsome. 
Docs not wealth hoarded up when it 
might be properly employed ; wealth that 
should have been distributed to relieve 
the wants of others, become corrupting 
in its nature, and offensive in the sight 
of holy and benevolent minds 1 Comp. 
James v. 2 — 4. Wealth, like manna, 
should be employed in the service which 
God designs — employed to diffuse every- 



186 



II. CORINTHIANS. 



[A. D. 60. 



16 But thanks be to God, 
which put the same earnest care 
into the heart of Titus for you. 

17 For indeed he accepted 
the exhortation ; a but being more 

a ver. 6. 

where the blessings of religion, comfort, 
and peace. 

1 6. But thanks be to God. Paul re- 
garded every right feeling, and every 
pure desire; every inclination to serve 
God or to benefit a fellow mortal, as the 
gift of God. He, therefore, ascribes the 
praise to him that Titus was disposed to 
show an interest in the welfare of the 
Corinthians. % The same earnest care. 
The earnest care here referred to was 
that the Corinthians might complete the 
collection, and finish what they had 
proposed. Titus was willing to under- 
take this, and see that it was done. 
% For you. For your completing the 
collection. Paul represents it as being 
done for them, or for their welfare. The 
poor saints in Judea indeed were to have 
the immediate benefit of the contribu- 
tion, but it was a privilege for them to 
give, and Paul rejoiced that they had 
that privilege. A man who presents to 
Christians a feasible object of benevo- 
lence, and who furnishes them an op- 
portunity of doing good to others, is 
doing good to them, and they should 
esteem it an act of kindness done to 
them. 

17. For indeed he accepted the ex- 
hortation. He cheerfully complied with 
the exhortation which I gave him, to 
wit, to visit you, and excite you to this 
good work. % But being more forward. 
More disposed to do this than I had 
supposed. The idea here is, that he 
was very ready to engage in this ; he 
was more ready to engage in it than 
Paul was to exhort him to it ; he an- 
ticipated his request; he had already 
resolved to engage in it. 1 Of his own 
accord he went, &c. He went volunta- 
rily, and without urging. The ground 
of Paul's thankfulness here seems to 
have been this. He apprehended pro- 
bably some difficulty in obtaining the 



forward, of his own accord he 
went unto you. 

18 And we have sent with 
him the brother, h whose praise 

be. 12. 18. 



collection there. He was acquainted 
with the distracted state of the church, 
and feared that Titus might have some 
reluctance to engage in the service. He 
was therefore very agreeably surprised 
when he learned that Titus was willing 
to make another journey to Corinth and 
to endeavour to complete the collection. 
18. And we have sent with him the 
brother. It has been generally supposed 
that this anonymous brother was Luke. 
Some have supposed however that it 
was Mark, others that it was Silas or 
Barnabas. It is impossible to determine 
with certainty who it was ; nor is it 
material to know. Whoever it was, it 
was some one well known, in whom 
the church at Corinth could have entire 
confidence. It is remarkable that though 
Paul mentions him again (ch. xii. 18), 
he does it also in the same manner, 
without specifying his name. The only 
circumstances that can throw any light 
on this are, (1.) That Luke was the 
companion and intimate friend of Paul, 
and attended him in his travels. From 
Acts xvi. 10, 11, where Luke uses 
the term "we," it appears that he 
was with Paul when he first went into 
Macedonia, and from ver. 1 5 it is clear 
that he went with Paul to Philippi. 
From Acts xvii. 1, where Luke alters 
his style and uses the term " they," it is 
evident that he did not accompany 
Paul and Silas when they went to 
Thessalonica, but either remained at 
Philippi or departed to some other place. 
He did not join them again until they 
went to Troas on the way to Jerusalem. 
Acts xx. 5. In what manner Luke 
spent the interval is not known. Mac- 
knight supposes that it might have been 
in multiplying copies of his gospel for 
| the use of the churches. Perhaps also 
I he might have been engaged in preach- 
ing, and in services like that in the co?o 



A. D. 60.] 



CHAPTER VIII. 



187 



is in the gospel throughout all 
the churches ; 

19 And not that only, but 
who was also chosen a of the 
churches to travel with us with 
this * grace, which is adminis- 



a 1 Co. 16. 3, 4. 



or, gift. 



before us. (2.) It seems probable that 
Luke is the person referred to by the 
phrase " whose praise is in the gospel 
throughout all the churches." This 
would be more likely to be applied to 
one who had written a gospel, or a life 
of the Redeemer that had been exten- 
sively circulated, than to any other per- 
son. Still it is by no means certain 
that he is the person here referred to, 
nor is it of material consequence. 
H Whose praise. Who is well known 
and highly esteemed, f Is in the gospel. 
Either for writing the gospel, or for 
preaching the gospel. The Greek will 
bear either construction. In some way 
he was celebrated for making known 
the truths of the gospel. 

1 9. And not that only. Not only is 
he esteemed on account of other ser- 
vices which he has rendered by his 
preaching and writings ; but he has 
had a new mark of the confidence of 
the churches in being appointed to 
convey the collection to Jerusalem. 
1 Chosen of the churches. Chosen by 
the churches. Many concurred in the 
choice, showing that they had entire 
confidence in him. Paul had been un- 
willing to have charge of this contribu- 
tion alone ( 1 Cor. xvi. 3, 4. comp. ver. 
20), and he had procured the appoint- 
ment of some one to undertake it. 
Probably he expected that the church 
at Corinth would concur in this appoint- 
ment. K With this grace. Marg. 
"Gift." See ver. 1. The word here 
refers to the alms, or the collection 
which had been made, f Which is ad- 
ministered by us. That is, which is 
undertaken by us. Paul had been the 
instrument of procuring it. t To the 
glory of the same Lord. The Lord of 



tered by us to b the glory of the 
same Lord, and declaration of 
your ready mind : 

20 Avoiding this, that no man 
should blame us in this abun- 
dance which is administered by 
us: 



us all. The design was to promote the 
glory of the Lord by showing the influ- 
ence of religion in producing true be- 
nevolence. If And declaration of your 
ready mind. That is, to afford you an 
opportunity of evincing your readiness 
to do good to others, and to promote 
their welfare. 

20. Avoiding this. That is, I intend 
to prevent any blame from being cast 
upon me in regard to the management 
of these funds. For this purpose Paul 
had refused to have the entire manage- 
ment of the funds (see 1 Cor. xvi. 3, 4), 
and had secured the appointment of one 
who had the entire confidence of all 
the churches, t That no man should 
blame us. That no one should have 
any occasion to say that I had appro- 
priated it to my own use or contrary to 
the will of the donors. Paul felt how 
dangerous it was for ministers to have 
much to do with money matters. He 
had a very deep impression of the ne- 
cessity of keeping his own character 
free from suspicion on this subject. He 
knew how easy it might be for his ene- 
mies to raise the charge that he had em- 
bezzled the funds and appropriated them 
to his own use. He therefore insisted 
on having associated with him some one 
who had the entire confidence of the 
churches, and who should be appointed 
by them, and thus he was certain of be- 
ing forever free from blame on the sub- 
ject. A most important example for 
all ministers in regard to the pecuniary 
benefactions of the churches, ^f In this 
abundance, &c. In this large amount 
which is contributed by the churches 
and committed to our disposal. Large 
sums of money are in onr time com- 
mitted to the ministers of the i pel in 



188 



II. CORINTHIANS. 



[A. D. 60. 



21 Providing for honest a 
things, not only in the sight 

a Ro. 12. 17. Ph. 4. 8. 1 Pe. 2. 12. 

the execution of the objects of Chris- 
tian benevolence. Nothing can be more 
wise than the example of Paul here, 
that they should have associated with 
them others who have the entire con- 
fidence of the churches, that there may 
not be occasion for slander to move her 
poisonous tongue against the ministers 
of religion. 

21. Providing for honest things. 
The expression here used occurs in 
Rom. xii. 17. See the Note on that 
place. In that place, however, it refers 
to the manner in which we are to treat 
those who injure us ; here it refers to 
the right way of using property ; and it 
seems to have been a kind of maxim by 
which Paul regulated his life, a vade 
mecum that was applicable to every 
thing. The sentiment, is, that we are 
to see to it beforehand that all our con- 
duct shall be comely or honest. The 
word rendered " providing for" {v^v.ov- 
/u&oc) means foreseeing, or perceiving 
beforehand ; and the idea is, that we are 
to make it a matter of previous calcula- 
tion, a settled plan, a thing that is to be 
attended to of set design. In the middle 
voice, the form in which it occurs here, 
it means to provide for in one's own be- 
half; to apply oneself to any thing; 
to practise diligently. — Robinson. The 
word rendered " things honest" (itsaa) 
means properly beautiful, or comely. The 
idea which is presented here is, that we are 
to see beforehand, or we are to make it 
a matter of set purpose that what we 
do shall be comely, i. e. just, honoura- 
ble, correct, not only in the sight of the 
Lord, but in the sight of men. Paul 
applies this in his own case to the alms 
which were to be intrusted to him. 
His idea is, that he meant so to con- 
duct in the whole transaction as that 
his conduct should be approved by God, 
but that it should also be regarded as 
beautiful or correct in the sight of men. 
He knew how much his own useful- 
ness depended on an irreproachable 



of the Lord, but also in the sight 
of men. 

22 And we have sent with 



character. He, therefore, procured the 
appointment of one who had the entire 
confidence of the churches to travel 
with him. But there is no reason for 
confining this to the particular case 
under consideration. It seems to have 
been the leading maxim of the life of 
Paul, and it should be of ours. The 
maxim may be applied to every thing 
which we have to do ; and should con- 
stantly regulate us. It may be applied 
to the acquisition and use of property ; 
to the discharge of our professional 
duties ; to our intercourse with others ; 
to our treatment of inferiors and de- 
pendents ; to our charities, &c. — in all 
of which we should make it a matter of 
previous thought, of earnest diligence, 
that our conduct should be perfectly 
honest and comely before God and man. 
Let us learn from this verse also, that 
ministers of the gospel should be espe- 
cially careful that their conduct in 
money matters, and especialty in the 
appropriation of the charities of the 
church, should be above suspicion. 
Much is often intrusted to their care, 
and the churches and individual Chris- 
tians often commit much to their dis- 
cretion. Their conduct in this should 
be without reproach ; and in order to 
this, it is well to follow the example of 
Paul, and to insist that others who have 
the entire confidence of the churches 
should be associated with them. No- 
thing is easier than to raise a slanderous 
report against a minister of the gospel ; 
and nothing gratifies a wicked world 
more than to be able to do it — and per- 
haps especially if it pertains to some 
improper use of money. It is not easy 
to meet such reports when they are 
started ; and a minister, therefore, should 
be guarded, as Paul was, at every possi- 
ble point, that he may be freed from 
that " whose breath outvenoms all the 
worms of Nile" — slander. 

22. And we have sent with them 
our brother. Who this was is wholly 



A. D. 60.] 



CHAPTER VIII. 



189 



them our brother, whom we have 
oftentimes proved diligent in 
many things, but now much 
more diligent, upon the great con- 
fidence which x I have in you. 
23 Whether any do inquire 

i or, he hath. 

unknown, and conjecture is useless. 
Some have supposed that it was Apollos, 
others Silas, others Timothy. But there 
are no means of ascertaining who it 
was ; nor is it material. It was some 
one in whom Paul had entire confidence. 
Tf Whom we have oftentimes proved 
diligent. Of whom we have evidence 
that he has heen faithful. It is evident, 
therefore, that he had been the com- 
panion and fellow-labourer of Paul. 
If But now much more diligent, &c. 
Who will now prove himself much 
more diligent than ever before, f Upon 
the confidence, &c. Marg. "he hath." 
The margin is doubtless the more cor- 
rect reading here. The idea is, that 
this brother had great confidence in the 
Corinthians that they would give libe- 
rally, and that he would, therefore, 
evince special diligence in the business. 
23. Whether any do inquire of Titus. 
It is to be observed that the words "any 
do inquire" are not in the original ; nor 
is it clear that these are the most proper 
words to be introduced here. The Greek 
may mean either, "if any do inquire 
about Titus," or it may mean ' if any 
thing is to be said about Titus.' The 
sense of the passage may either be, that 
some of the faction at Corinth might be 
disposed to inquire about the authority 
of Titus to engage in this work, or that 
Paul having said so much in commenda- 
tion of the persons who went with 
Titus, it seemed proper also to say 
something in his favour also. The idea 
is, ' If any inquiry is made from any 
quarter about him, or if it is necessary 
from any cause to say any thing about 
him, I would say he is my partner,' <fcc. 
t He is my partner, &c. He partakes 
with me in preaching the gospel, and 
in establishing and organizing churches. 



of Titus, he is my partner and 
fellow-helper concerning you : 
or our brethren be inquired of, 
they are the messengers a of the 
churches, and the glory of 
Christ. 



Comp. Tit. i. 5. To the Corinthians 
this fact would be a sufficient com- 
mendation of Titus, ff Or our brethren 
be inquired of. That is, the brethren 
who accompanied Titus. If any inquiry 
was made about their character, or if it 
was necessary to say any thing in regard 
to them, f They are the messengers 
of the churches. They have the entire 
confidence of the churches, having been 
selected and appointed by them to a work 
of labour and responsibility. Comp. 
Phil. ii. 25. The words here rendered 
' messengers of the churches,' are in 
the original 'apostles of the churches,' 
(u7roVToA:< htx.\H(riZv). The word apostles 
here is used evidently in its proper 
sense, to denote one who is sent out to 
transact any business for others, or as 
an agent or legate. These persons 
were not apostles in the technical sense, 
and this is an instance where the word 
is applied in the New Testament to 
those who had no claim to the apostolic 
office. It is also applied in a similar 
way to Apollos and Barnabas, though 
neither, strictly speaking, were apostles. 
f And the glory of Christ. That is, 
they have a character so well known 
and established for piety ; they are so 
eminent Christians and do such honour 
to the Christian name and calling, that 
they may be called the glory of Christ. 
It is an honour to Christ that he has 
called such persons into his church, and 
that he has so richly endowed them. 
Every Christian should so live as that 
it would appear to all the world that it 
was an honour and glory to the Re- 
deemer that he had such followers ; an 
honour to his gospel that it had con- 
verted such and brought them into his 
kingdom. It is sufficient honour, more- 
over, to any man to say that he is " tho 



190 



II. CORINTHIANS. 



[A. D. 60. 



24 Wherefore shew ye to 
them, and before the churches, 



glory of Christ." Such a character 
should be, and will be, as it was here, 
a recommendation sufficient for any to 
secure them the confidence of others. 

24. Wherefore show ye to them, &c. 
By a liberal contribution in the cause in 
which they are engaged and for which 
they have come among you now, furnish 
the evidence that you love me and the 
Christian cause, and show that I have 
not boasted of you in vain, ^ The 
proof of your love. Your love to me, 
to God, to the cause of religion. See 
Note on ver. 8. f And of our boast- 
ing, &e. My boasting that you would 
give liberally to the object. See Note, 
ch. vii. 14. Let it now be seen that 
my boasting was well founded, and that 
I properly understood your character, 
and your readiness to contribute to the 
objects of Christian benevolence. 

REMARKS. 

1. Let us bear in mind that a dispo- 
sition to be liberal proceeds only from 
God. ver. 1. The human heart is by 
nature selfish, and indisposed to be- 
nevolence. It is only by the grace of 
God that men are excited to liberality ; 
and we should therefore pray for this 
as well as for all other graces. We 
should beseech God to remove selfish- 
ness from our minds ; to dispose us to 
feel as we should feel for the wants of 
others, and to incline us to give just 
what we ought to give to relieve them 
in trouble, and to promote their tempo- 
ral and eternal welfare. 

2. It is an inestimable blessing when 
God gives a spirit of liberality to the 
church, ver. 1. It should be regarded 
as a proof of his special favour ; and 
as an evidence of the prevalence of the 
principles of true religion. 

3. Men are often most liberal when 
in circumstances of distress, perplexity, 
and affliction, ver. 2. Prosperity often 
freezes the heart, but adversity opens it. 
Success in life often closes the hand of 



the proof of your love, and of 
our boasting a on your behalf. 



benevolence, but adversity opens it. We 
are taught to feel for the sufferings of 
others by suffering ourselves ; and in 
the school of adversity we learn invalu- 
able lessons of benevolence which we 
should never acquire in prosperity. If 
you want the tear of sympathy; if you 
want aid in a good cause, go to a man 
in affliction, and his heart is open. And 
hence it is that God often suffers his 
people to pass through trials in order 
that they may possess the spirit of large 
and active benevolence. 

4. If Christians desire to be liberal 
they must first devote themselves to 
God. ver. 5. If this is not done they 
will have no heart to give, and they 
will not give. They will have a thou- 
sand excuses ready, and there will be 
no ground of appeal which we can make 
to them. True liberality is always based 
on the fact that we have given ourselves 
wholly to God. 

5. When Christians have honestly 
devoted themselves to God, it will be 
easy to contribute liberally to the cause 
of benevolence, ver. 5. They will find 
something to give; or if they have 
nothing now they will labour and deny 
themselves in order that they may have 
something to give. If every professed 
Christian on earth had honestly given 
himself to God, and should act in 
accordance with this, the channels of 
benevolence would never be dry. 

6. We should compare ourselves in 
the matter of benevolence with the 
churches here referred to. ver. 3. They 
were poor ; they were in deep affliction, 
and yet they contributed all in their 
power, and beyond their power. Do 
we do this 1 Do we give according to 
our ability 1 Do we deny ourselves of 
one comfort'? withhold one gratifica- 
tion 1 curtail one expense which fashion 
demands, in order that we may have 
the means of doing good 1 ! if every 
Christian would give according to his 
ability to the sacred cause of charity, 



A.D. 60.] 



CHAPTER VIII. 



191 



how soon would the means be ample to 
place the Bible in every family on the 
globe, to preach the gospel in every 
country, and to maintain all the institu- 
tions which the cause of humanity needs 
in this and in other lands. 

7. The Christian character is incom- 
plete unless there is a spirit of large and 
liberal beneficence, ver. 7. This is in- 
dispensable to the proper symmetry of 
the Christian graces, and this should be 
cultivated in order to give beauty and 
completeness to the whole. Yet it can- 
not be denied that there are true Chris- 
tians where this is wanting. There are 
those who give every other evidence of 
piety ; who are men of prayer, and who 
evince humility, and who are submissive 
in trials, and whose conversation is that 
of Christians, who are yet sadly deficient 
in this virtue. Either by an original 
closeness of disposition, or by a defect 
of education, or by want of information 
in regard to the objects of Christian 
benevolence, they are most stinted in 
their benefactions, and often excite the 
amazement of others that they give so 
little to the cause of benevolence. Such 
persons should be entreated to carry out 
their Christian character to completion. 
As they abound in other things, they 
should abound in this grace also. They 
are depriving themselves of much com- 
fort, and are bringing much injury on 
the cause of the Redeemer while they 
refuse to sustain the great objects of 
Christian charity. No Christian cha- 
racter is symmetrical or complete unless 
it is crowned with the spirit of large 
and comprehensive benevolence towards 
every object that tends to promote the 
temporal and eternal welfare of man. 

8. The sincerity of our love should 
be tested, and will be, by our readiness 
to deny ourselves to do good to others, 
ver. 8. The love of the Lord Jesus 
was tested in that way ; and there can 
be no true love to God or man where 
there is not a readiness to contribute of 
our means for the welfare of others. 
If we love the Redeemer we shall 
devote all to his service ; if we love 
our fellow-men we shall evince our 
"sincerity" by being willing to part, 



with our earthly substance to alleviate 
their woes, enlighten their ignorance, 
and save their souls. 

9. Let us imitate the example of the 
Lord Jesus, ver. 9. He was rich, yet 
he became poor; and, O ! how poor ! 
Let the rich learn to copy his example, 
and be willing to part with their 
abundant and superfluous wealth in 
order that they may relieve and benefit 
others. That man is most happy as 
well as most useful, who most resembles 
the Redeemer ; that man will be most 
happy who stoops from the highest 
earthly elevation to the lowest condition 
that he may minister to the welfare of 
others. 

10. Charity should be voluntary, ver. 
12. It should be the free and sponta- 
neous offering of the heart ; and the 
first promptings of the heart, before the 
pleadings of avarice come in, and the 
heart grows cold by the influence of 
returning covetousness, are likely to be 
the most correct. 

1 1. Charity should be in an honest pro- 
portion to our means, ver. 12. It should 
be according to what a man hath. God 
has left the determination of this pro- 
portion to every individual, responsible 
to him alone. He has not told us how 
much we shall give, or in what propor- 
tion we shall give ; but he has left it 
for every individual to decide what he 
may give, and what he ought to give. 

12. If men do not give according to 
their means they must answer for it to 
God. Every man may have opportunity 
to contribute to relieve others if he will 
open his heart and ears to the cries of a 
suffering and a dying world. No man 
can complain that he has no opportunity 
to give ; or that he may not procure for 
his own soul all the blessings which 
can be produced by the most large and 
liberal benevolence. 

13. Men have no excuse for being 
lost. ver. 12. If God required more 
of them than they could render they 
would have. They would not be to 
blame. They might be sufferers and 
martyrs in hell, but no one would blame 
thern. But the sinner can never have 
any such excuse. God never required 



192 



II. CORINTHIANS. 



[A. D. 60. 



any more of him than he had power to 
render; and if he dies it will be his 
own fault, and the throne of God will 
still be spotless and pure. 

14. God's government is an equal, 
and just, and good government, ver. 12. 
What can be more equitable than the 
principle that a man is accepted accord- 
ing to what he has 1 What ground of 
complaint can the sinner have in regard 
to this administration 1 

15. The churches should bear their 
just proportion in the cause of Christian 
beneficence, ver. 13 — 15. There are 
great interests of charity which must 
be sustained. The world cannot do 
without them. Not only must the poor 
be provided for, but the cause of tem- 
perance, and of Sabbath-schools, and of 
missions must be sustained. Bibles 
must be distributed, and men must be 
educated for the ministry, and the widow 
and the fatherless must be the objects 
of Christian benevolence. These bur- 
dens, if they are burdens, should be 
equally distributed. The rich should 
furnish their fair proportion in sus- 
taining them ; and those in more mode- 
rate circumstances must do their fair 
proportion also in sustaining them. If 
this were done, all the objects of Chris- 
tian benevolence could be sustained, and 
they would in fact not be burdensome 
to the churches. With infinite ease all 
might be contributed that is necessary 
to send the gospel around the world. 

16. Ministers of the gospel should 
have as little as possible to do with 
money matters, ver. 19 — 21. While 
they should be willing, if it is necessary, 
to be the almoners of the churches, and 
should esteem it a privilege to be the 
means of conveying to the poor and 
needy, and to the great cause of benevo- 
lence, what the churches may choose to 
commit to them, yet they should not 
covet this office ; they should not show 
any particular desire for it ; nor should 
they do it unless, like Paul, they have 
the most ample security that the voice 
of slander can never be raised in regard 
to their management. Let them see to 
it that they have persons associated 
with them who have the entire confi- 



dence of the churches ; men who will 
be responsible also, and who will be 
competent witnesses of the manner in 
which they discharge their duty. In 
all things ministers should be pure. 
On few points is there more danger 
that the enemy will endeavour to take 
advantage, and to injure their character, 
than in regard to their abuse of funds 
intrusted to their care. 

17. Let all Christians so live that 
it may be honestly said of them they 
are "the glory of Christ." ver. 23. 
Let them aim so to live that it will be 
esteemed to be an honour to the Re- 
deemer that he called them into his 
kingdom, and that he so richly endowed 
them by his grace. This would be a 
commendation to all men where they 
might go ; to say this is enough to say 
of any man. None can have a higher 
character than to have it said with truth 
of him ' he is the glory of Christ ; he 
is an honour to his Redeemer and to 
his cause.' 

CHAPTER IX. 

Ii*r this chapter the apostle continues 
the subject which he had discussed in 
ch. viii. — the collection which he had 
purposed to make for the poor saints in 
Judea. The deep anxiety which he 
had that the collection should be liberal ; 
that it should not only be such as 
to be really an aid to those who were 
suffering, but be such as would be 
an expression of tender attachment to 
them on the part of the Gentile con- 
verts, was the reason, doubtless, why 
Paul urged this so much on their atten- 
tion. His primary wish undoubtedly 
was, to furnish aid to those who were 
suffering. But in connexion with that, 
he also wished to excite a deep interest 
among the Gentile converts in behalf 
of those who had been converted to 
Christianity among the Jews. He 
wished that the collection should be so 
liberal as to show that they felt that 
they were united as brethren, and that 
they were grateful that they had re- 
ceived the true religion from the Jews. 
And he doubtless wished to cement as 
much as possible the great body of the 



A. D. GO.] 



CHAPTER IX. 



193 



CHAPTER IX. 
T7OR as touching the minister- 
-*- inff ° to the saints, it is su- 



Christian brotherhood, and to impress 
on their minds the great truths that 
whatever was their national origin, and 
whatever were their national distinctions, 
yet in Christ they were one. For this 
purpose he presses on their attention a 
great variety of considerations why they 
should give liberally, and this chapter is 
chiefly occupied in stating reasons for 
that in addition to those which had 
been urged in the previous chapter. 
The following view will present the 
main points in the chapter. 

(1.) He was aware of their readi- 
ness to give, and knowing this, he had 
boasted of it to others, and others had 
been excited to give liberally from what 
the apostle had said of them. ver. 1, 2. 
The argument here is, that Paul's ve- 
racity and their own character were at 
stake and depended on their now giving 
liberally. 

(2.) He had sent the brethren to 
them in order that there might by no 
possibility be a failure, ver. 3 — 5. 
Though he had the utmost confidence 
in them, and fully believed that they 
were disposed to give liberally, yet he 
knew also that something might prevent 
it unless messengers went to secure the 
contributions, and that the consequence 
might be, that he and they would be 
" ashamed" that he had boasted so much 
of their readiness to give. 

(3.) To excite them to give liberally, 
Paul advances the great principles that 
the reward in heaven will be in propor- 
tion to the liberality evinced on earth, 
and that God loves one who gives 
cheerfully, ver. 6, 7. By the prospect, 
therefore, of an ample reward, and by 
the desire to meet with the approbation 
of God, he calls upon them to contribute 
freely to aid their afflicted Christian 
brethren. 

(4.) He further excites them to libe- 
ral giving by the consideration that if 
they contributed liberally, God was able 
to furnish them abundantly with the 
17 



perfluous for me to write to 

you; 

a c. 8. 4, Sec. 



means of doing good on a large scale in 
time to come. ver. 8 — 1 1. In this way 
he would enable them to do good here- 
after in proportion as they were disposed 
to do good now, and the result of all 
would be, that abundant thanks would 
be rendered to God — thanks from those 
who were aided, and thanks from those 
who had aided them that they had been 
enabled to contribute to supply their 
wants. 

(5.) As a final consideration inducing 
them to give, the apostle states that not 
only would they thus do good, but 
would show the power of the gospel, 
and the affection which they had for 
the Jewish converts, and would thus 
contribute much in promoting the glory 
of God. The Jewish converts would 
see the power of the gospel on their 
Gentile brethren ; they would feel that 
they now appertained to one great 
family ; they would praise God for im- 
parting his grace in this manner ; and 
they would be led to pray much for 
those who had thus contributed to alle- 
viate their wants, ver. 12 — 14. 

(6.) Paul closes the whole chapter, 
and the whole discussion respecting the 
contribution about which he had felt so 
deep an interest, by rendering thanks 
to God for his " unspeakable gift," 
Jesus Christ, ver. 15. Paul was 
ever ready, whatever was the topic be- 
fore him, to turn the attention to him. 
He here evidently regards him as the 
author of all liberal feeling, and of all 
true charity ; and seems to imply that 
all that they could give would be small 
compared with the " unspeakable gift" 
of God, and that the fact that God had 
imparted such a gift to the world was a 
reason why they should be willing to 
devote all they had to his service. 

1. For as touching the ministering 
to the saints. In regard to the collec- 
tion that was to be taken up for the aid 
of the poor Christians in Judea. See 
Notes on Rom. xv. 26. 1 Cor. xvi. 1. 



194 



II. CORINTHIANS. 



[A. D. 60. 



2 For I know the forwardness 
of your mind, for which I boast 
of you to them of Macedonia, 
that Achaia was ready a year 
ago ; and your zeal hath pro- 
voked very many. 



2 Cor. viii. *|f It is superfluous, &c. 
It is needless to urge that matter on 
you, because I know that you acknow- 
ledge the obligation to do it, and have 
already purposed it. f For me to write 
to you. That is, to write more, or to 
write largely on the subject. It is un- 
necessary for me to urge arguments 
why it should be done ; and all that is 
proper is to offer some suggestions in 
regard to the manner in which it shall 
be accomplished. 

2. For I know the forwardness of 
your mind. I know your promptitude, 
or your readiness to do it. See ch. viii. 
10. Probably Paul here means that he 
had had opportunity before of witness- 
ing their readiness to do good, and that 
he had learned in particular of Titus 
that they had formed the plan to aid in 
this contribution, f For which I boast 
of you to them of Macedonia. To the 
church in Macedonia. See ch. viii. 1. 
So well assured was he that the church 
at Corinth would make the collection 
as it had proposed, that he boasted of it 
to the churches of Macedonia as if it 
were already done, and made use of this 
as an argument to stimulate them to 
make an effort. % That Achaia was 
ready a year ago. Achaia was that 
part of Greece of which Corinth was 
the capital. See Note, Acts xviii. 12. 
It is probable that there were Christians 
in other parts of Achaia besides Corinth, 
and indeed it is known that there was 
a church in Cenchrea (see Rom. xvi. 1) 
which was one of the ports of Corinth. 
Though the contribution would be 
chiefly derived from Corinth, yet it is 
probable that the others also would 
participate in it. The phrase " was 
ready" means that they had been pre- 
paring themselves for this collection, 
and doubtless Paul had stated that the 



3 Yet have I sent the brethren, 
lest our boasting of you should 
be in vain in this behalf; that, 
as I said, ye may be ready : 

4 Lest haply if they of Mace- 
donia come with me, and find 



collection was already made and was 
waiting. He had directed them (1 Cor. 
xvi. 1) to make it on the first day of the 
week, and to lay it by in store, and he 
did not doubt that they had complied 
with his request. 1 And your zeal. 
Your ardour and promptitude. The 
readiness with which you entered into 
this subject, and your desire to relieve 
the wants of others. •([ Hath provoked. 
Has roused, excited, impelled to give. 
We use the word provoke commonly 
now in the sense of to irritate, but in 
the Scriptures it is confined to the 
signification of exciting, or rousing. 
The ardour of the Corinthians would 
excite others not only by their prompti- 
tude, but because Corinth was a splen- 
did city, and their example would be 
looked up to by Christians at a distance. 
This is one instance of the effect which 
will be produced by the example of a 
church in a city. 

3. Yet have I sent the brethren. The 
brethren referred to in ch. viii. 1 8. 22, 
23. ^f Lest our boasting of you. That 
you were disposed to contribute, and 
that you were already prepared, and 
that the contribution was read} 7 . ^ Should 
be in vain. Lest any thing should have 
occurred to prevent the collection. I 
have sent them that they may facilitate 
it, and that it may be secure and certain. 
t In this behalf. In this respect. That 
is, lest our boasting of you, in regard to 
your readiness to contribute to relieve 
the wants of others, should be found to 
have been ill-grounded. 

4. Lest haply if they of Macedonia. 
If any of the Macedonians should hap- 
pen to come with me, and should find 
that you had done nothing. He does 
not say that they would come with him, 
but it was by no means improbable that 
they would. It was customary for some 



A.D. 60.] 



CHAPTER IX. 



195 



you unprepared, we (that we 
say not, ye) should be ashamed 
in this same confident boast- 
ing. ' 

5 Therefore I thought it ne- 
cessary to exhort the brethren, 
that they would go before unto 

a c. 8. 24. 

of the members of the churches to travel 
with Paul from place to place, and the 
intercourse was constant between Ma- 
cedonia and Achaia. Paul had, there- 
fore, every reason to suppose that some 
of the Macedonians would accompany 
him when he should go to Corinth. 
At all events it was probable that the 
Macedonians would learn from some 
quarter whether the Corinthians were 
or were not ready when Paul should 
go to them. ^ We (that we say not 
ye) should he ashamed, &c. " In this," 
says Bloomfield, "one cannot but re- 
cognise a most refined and delicate turn 
inferior to none of the best classical 
writers." Paul had boasted confidently 
that the Corinthians would be ready 
with their collection. He had excited 
and stimulated the Macedonians by this 
consideration. He had induced them 
in this way to give liberally, ch. viii. 
1 — 4. If now it should turn out after 
all that the Corinthians had given no- 
thing, or had given stintedly, the cha- 
racter of Paul would suffer. His ve- 
racity and his judgment would be called 
in question, and he would be accused 
of trick, and artifice, and fraud in in- 
ducing them to give. Or if he should 
not be charged with dishonesty, yet he 
would be humbled and mortified him- 
self that he had made representations 
which had proved to be so unfounded. 
But this was not all. The character 
of the Corinthians was also at stake. 
They had purposed to make the collec- 
tion. They had left the impression in 
the mind of Paul that it would be done. 
They had hitherto evinced such a 
character as to make Paul confident 
that the collection would be made. If 
now by any means this should fail, their i 
character would suffer, and they would I 



you, and make up beforehand 
your 1 bounty, 3 whereof ye had 
notice before, that the same 
might be ready, as a matter of 
bounty, and not as of covetous- 
ness. 

1 blessing. 
* or, which hath been so much spoken of before. 

have occasion to be ashamed that they 
had excited so confident expectations of 
what they would do. 

5. Therefore I thought it necessary. 
&c. In order to secure the collection, 
and to avoid all unpleasant feeling on 
all hands, f That they would go be- 
fore unto you. Before I should come. 
f And make up beforehand your boun- 
ty. Prepare it before I come. The 
word " bounty" is in the Marg. render- 
ed "blessing." The Greek (uxo-yia.) 
means properly commendation, eulogy. 
Then it means blessing, praise applied 
to God. Then that which blesses — a 
gift, donation, favour, bounty — whether 
of God to men, or of one man to 
another. Here it refers to their con- 
tribution as that which would be adapted 
to confer a blessing on others, or fitted 
to produce happiness. | That the same 
might be ready as a matter of bounty. 
That it may truly appear as" a liberal 
and voluntary offering ; as an act of 
generosity and not as wrung or extorted 
from you. That it may be truly a 
blessing — a thank-offering to God and 
adapted to do good to men. f And not 
as of covetousness. " And not like a sort 
of extortion, wrung from you by mere 
dint of importunity." — Doddridge. The 
word here used (wxesv^ta) means usually 
covetousness, greediness of gain which 
leads a person to defraud others. The 
idea here is, that Paul would have them 
give this as an act of bounty, or libe- 
rality on their part, and not as an act 
of covetousness on his part, not as ex- 
torted by him from them. 

6. But this I say. This I say in 
order to induce you to give liberally. 
This I say to prevent your supposing 
that because it is to be a voluntary 
offering you may give only from your 



196 



II. CORINTHIANS. 



[A. D. GO. 



6 But this / say, He a which 
soweth sparingly shall reap also 

aPs. 41.1— 3. Pr. 11.24,25; 19. 17; 22. "9. 

Ga. 6. 7, 9. 



superfluity, and may give sparingly. 
t He which soweth sparingly. This 
expression has all the appearance of a 
proverb, and doubtless is such. It does 
not occur indeed elsewhere in the 
Scriptures, though substantially the 
same sentiment exciting to liberality 
often occurs. See Ps. xli. 1 — 3. Prov. 
xi. 24, 25 ; xix. 17 ; xxii. 9. Paul here 
says that it is in giving as it is in agri- 
culture. A man that sows little must 
expect to reap little. If he sows a small 
piece of land he will reap a small har- 
vest ; or if he is niggardly in sowing 
and wishes to save his seed and will not 
commit it to the earth, he must expect 
to reap little. So it is in giving. Money 
given in alms, money bestowed to aid 
the poor and needy, or to extend the 
influence of virtue and pure religion, 
is money bestowed in a way similar to 
the act of committing seed to the earth. 
It will be returned again in some way 
with an abundant increase. It shall 
not be lost. The seed may be buried 
long. It may lie in the ground with no 
indication of a return or of increase. 
One who knew not the arrangements 
of Providence might suppose it was 
lost and dead. But in due time it shall 
spring up and produce an ample in- 
crease. So with money given to objects 
of benevolence. To many it may seem 
to be a waste, or may appear to be thrown 
away. But in due time it will be re- 
paid in some way with abundant in- 
crease. And the man who wishes to 
make the most out of his money for 
future use and personal comfort will give 
liberally to deserving objects of charity — 
just as the man who wishes to make the 
most out of his grain will not suffer it 
to lie in his granary, but will commit the 
seed to the fertile earth. "Cast thy 
bread upon the waters : for thou shalt 
find it again after many days" (Eccl. 
xi. 1) ; that is, when the waters as of 
the Nile have overflown the banks and 
flooded the whole adjacent country, then 



sparingly ; and he which soweth 
bountifully shall reap also boun- 
tifully. 

is the time to cast abroad thy seed. The 
waters will retire, and the seed will sink 
into the accumulated fertile mud that is 
deposited, and will spring up in an 
abundant harvest. So it is with that 
which is given for objects of benevolence. 
1 Shall reap also sparingly. Shall 
reap in proportion to what he sowed. 
This every one knows is true in regard 
to grain that is sowed. It is also no 
less true in regard to deeds of charity. 
The idea is, that God will bestow re- 
wards in proportion to what is given. 
These rewards may refer to results in 
this life, or to the rewards in heaven, 
or both. All who have ever been in 
the habit of giving liberally to the ob- 
jects of benevolence can testify that they 
have lost nothing, but have reaped in 
proportion to their liberality. This 
follows in various ways. (1.) In the 
comfort and peace which results from 
giving. If a man wishes to purchase 
happiness with his gold, he can secure 
the most by bestowing it liberally on 
objects of charity. It will produce him 
more immediate peace than it would to 
spend it in sensual gratifications, and 
far more than to hoard it up useless in 
his coffers. (2.) In reflection on it 
hereafter. It will produce more hap- 
piness in remembering that he has done 
good with it, and promoted the happi- 
ness of others, than it will to reflect that 
he has hoarded up useless wealth, or 
that he has squandered it in sensual 
gratification. The one will be unmin- 
gled pleasure when he comes to die ; 
the other will be unmingled self-reproach 
and pain. (3.) In subsequent life, God 
will in some way repay to him far more 
than he has bestowed in deeds of charity. 
By augmented prosperity, by health 
and future comfort, and by raising up 
for us and our families, when in distress 
and want, friends to aid us, God can 
and often does abundantly repay the 
liberal for all their acts of kindness and 
deeds of beneficence. (4.) God can and 



A. D. 60.] CHAPTER IX. 197 

7 Every man according as he purposeth in his heart, so let 



will reward his people in heaven abun- 
dantly for all their kindness to the poor, 
and all their self-denials in endeavouring 
to diffuse the influence of truth and the 
knowledge of salvation. Indeed the 
rewards of heaven will be in no small 
degree apportioned in this manner, and 
determined by the amount of benevo- 
lence which we have shown on earth. 
See Matt. xxv. 34 — 40. On all accounts, 
therefore, we have every inducement to 
give liberally. As a farmer who desires 
an ample harvest scatters his seed with 
a liberal hand ; as he does not grudge 
it though it falls into the earth ; as he 
scatters it with the expectation that in 
due time it will spring up and reward 
his labours, so should we give with a 
liberal hand to aid the cause of benevo- 
lence, nor should we deem what we 
give to be lost or wasted though we 
wait long before we are recompensed, 
or though we should be in no other way 
rewarded than by the comfort which 
arises from the act of doing good. 

7. Every man according as he pur- 
poseth in his heart, &c. The main 
idea in this verse is, that the act of giv- 
ing should be voluntary and cheerful. 
It should not seem to be extorted by 
the importunity of others (ver. 6) ; nor 
should it be given from urgent necessity, 
but it should be given as an offering of 
the heart. On this part of the verse 
we may remark, (1.) That the heart is 
usually more concerned in the business 
of giving than the head. If liberality 
is evinced, it will be the heart which 
prompts to it ; if it is not evinced, it will 
be because the heart has some bad pas- 
sions to gratify, and is under the influ- 
ence of avarice, or selfishness, or some 
other improper attachment. Very often 
a man is convinced he ought to give 
liberally, but a narrow heart and a parsi- 
monious spirit prevents it. (2.) We 
should follow the dictates of the heart 
in giving. I mean that a man will 
usually give more correctly who fol- 
lows the first promptings of his heart 
when an object of charity is presented 
17* 



than he will if he takes much time to 
deliberate. The instinctive prompting 
of a benevolent heart is to give liberally. 
And the amount which should be given 
will usually be suggested to a man by the 
better feelings of his heart. But if he 
resolves to deliberate much, and if he 
suffers the heart to grow cold, and if he 
defers it, the pleadings of avarice will 
come in, or some object of attachment 
or plan of life will rise to view, or he 
will begin to compare himself with 
others, and he will give much less than 
he would have done if he had followed 
the first impulse of feeling. God im- 
planted the benevolent feelings in the 
bosom that they should prompt us to do 
good ; and he who acts most in accord- 
ance with them is most likely to do what 
he ought to do ; and in general it is the 
safest and best rule for a man to give 
just what his heart prompts him to 
give when an object of charity is pre- 
sented. Man at best is too selfish to 
be likely to give too much, or to go 
beyond his means ; and if in a few 
instances it should be done, more would 
be gained in value in the cultivation 
of benevolent feeling than would be lost 
in money. I know of no better rule on 
the subject, than to cultivate as much 
as possible the benevolent feelings, and 
then to throw open the soul to every 
proper appeal to our charity, and to 
give just according to the instinctive 
prompting of the heart. (3.) Giving 
should be voluntary and cheerful. It 
should be from the heart. Yet there is 
much, very much that is not so, and 
there is, therefore, much benevolence 
that is spasmodic and spurious ; that 
cannot be depended on, and that will 
not endure. No dependence can be 
placed on a man in regard to giving 
who does not do it from the steady 
influences of a benevolent heart. But 
there is much obtained in the cause 
of benevolence that is produced by a 
kind of extortion. It is given because 
others give, and the man would bo 
ashamed to give less than they do. Or, 



193 



II. CORINTHIANS. 



[A.D.60. 



Mm give; not a grudgingly, or 
of necessity : for God loveth a 
cheerful b giver. 

8 And ° God is able to make 

a De. 15. 7, 8. b Ex. 35. 5. Ro. 12. 8. 

c Pli 4. 19. 



it is given because he thinks his rank 
in life demands it, and he is prompted 
to it by pride and vanity. Or, he gives 
from respect to a pastor or a friend, or 
because he is warmly importuned to 
give ; or because he is shut up to a kind 
of necessity to give, and must give or 
he would lose his character and become 
an object of scorn and detestation. In 
all this there is nothing cheerful and 
voluntary ; and there can be nothing in 
it acceptable to God. Nor can it be 
depended on permanently. The heart 
is not in it, and the man will evade the 
duty as soon as he can, and will soon 
find excuses for not giving at all. *[ Not 
grudgingly. Greek, 'Not of grief 
({*» at \v7r»$). Not as if he were sorry 
to part with his money. Not as if he 
w r ere constrained to do a thing that was 
extremely painful to him. f Or of 
necessity. As if he were compelled to 
do it. Let him do it cheerfully, f For 
God loveth a cheerful giver. And who 
does not 1 Valuable as any gift may be 
in itself, j^et if it is forced and con- 
strained ; if it can be procured only 
after great importunity and persevering 
effort, who can esteem it as desirable 1 
God desires the heart in every service. 
No service that is not cheerful and 
voluntary ; none that does not arise 
from true love to him can be acceptable 
in his sight. God loves it because it 
shows a heart like his own — a heart 
disposed to give cheerfully and do good 
on the largest scale possible ; and be- 
cause it shows a heart attached from 
principle to his service and cause. The 
expression here has all the appearance 
of a proverb, and expressions similar to 
this occur often in the Scriptures. In 
an uninspired writer, also, this idea has 
been beautifully expanded. "In all 
thy gifts show a cheerful countenance, 
and dedicate thy tithes with gladness. 
Give unto the Most High according as 



all grace abound toward you : 
that ye, always having all suffi- 
ciency in all things, may abound 
to every good work : 



he hath enriched thee ; and as thou 
hast gotten give with a cheerful eye. 
For the Lord recompenseth, and will 
give thee seven times as much." — 
Wisdom of the Son of Sirach,ch. xxxv. 
9 — 1 1 . In nothing, therefore, is it more 
important than to examine the motives 
by which we give to the objects of be- 
nevolence. However liberal may be 
our benefactions, yet God may see that 
there is no sincerity, and may hate the 
spirit with which it is done. 

8. And God is able. &c. Do not 
suppose that by giving liberally you 
will be impoverished and reduced to 
want. You should rather confide in 
God, who is able to furnish you abun- 
dantly with what is needful for the 
supply of your necessities. Few per- 
sons are ever reduced to poverty by 
liberality. Perhaps in the whole circle 
of his acquaintance it would be difficult 
for an individual to point out one who 
has been impoverished or made the 
poorer in this way. Our selfishness is 
generally a sufficient guard against this; 
but it is also to be added, that the divine 
blessing rests upon the liberal man, and 
that God keeps him from want. But 
in the mean time there are multitudes 
who are made poor by the want of 
liberality. They are parsimonious in 
giving, but they are extravagant in 
dress, and luxury, and in expenses for 
amusement or vice, and the conse- 
quence is poverty and want. " There 
is that withholdeth more than is meet, 
and it tendcth to poverty." Prov. 
xi. 24. The divine blessing rests upon 
the liberal ; and while every person 
should make a proper provision for his 
family, every one should give liberally, 
confiding in God that he will furnish 
the supplies for our future wants. Let 
this maxim be borne in mind, that no 
one is usually made the poorer by being 
liberal. ^ All grace. All kinds of 



A. D. 60.] 



CHAPTER IX. 



199 



9 (As it is written, ° He hath 
dispersed abroad ; he hath given 
to the poor : his righteousness 
remaineth for ever. 

10 Now he fc that ministereth 

a Ps. 112. 9. & Is. 55. 10. 

favour. He is able to impart to you 
those things which are needful for your 
welfare. % That ye always, &c. The 
sense is, 'If you give liberally you are 
to expect that God will furnish you 
with the means, so that you will be 
able to abound more and more in it. 
You are to expect that he will abun- 
dantly qualify you for doing good in 
every way, and that he will furnish you 
with all that is needful for this. The 
man who gives, therefore, should have 
faith in God. He should expect that 
God will bless him in it ; and the expe- 
rience of the Christian world may be 
appealed to in proof that men are not 
made poor by liberality. 

9. As it is written. Ps. cxii. 9. The 
idea is, ' in this way will the saying in 
the Scriptures be verified, or the promise 
confirmed.' The psalmist is describing 
the character of the righteous man. One 
of his characteristics, he says, is, that 
he has scattered abroad, he has given 
liberally to the poor. On such a man 
a blessing is pronounced (ver. 1) ; and 
one of the blessings will be that he shall 
be prospered. Some difficulty has been 
felt by commentators to see how the 
quotation here made sustains the posi- 
tion of Paul that the liberal man would 
be blessed of God, and would receive 
an increase according to his liberality. 
In order to this, they have supposed 
(see Doddridge, Bloomfield, and Clarke) 
that the word " righteousness" means 
the same as almsgiving, or that " he 
would always have something to be- 
stow." But I would suggest that per- 
haps Paul quoted this, as quotations 
are frequently made in the Scriptures, 
where a passage was familiar. He 
quotes only a part of the passage, mean- 
ing that the whole passage confirms the 
point, under consideration. Thus the 
whole passage m the Psalm is, " Ho 



seed to the sower both minister 
bread for your food, and multiply 
your seed sown, and increase 
the fruits c of your righteous- 
ness ;) 

c Hos. 10. 12. 

hath dispersed ; he hath given to the 
poor; his righteousness endureth for- 
ever ; his horn shall be exalted with 
honour ," that is, he shall be abundantly 
blessed with prosperity and with the 
favour of God. Thus the entire pro- 
mise sustains the position of Paul, that 
the liberal man would be abundantly 
blessed. The phrase " he hath dis- 
persed" ('EoTtoeyrtr&y, may refer either 
to the act of sowing, as a man scatters 
seed on the earth ; or there may be an 
allusion to the oriental custom of scatter- 
ing money among an assembled com- 
pany of paupers. Comp. Prov. xi. 24. 
f His righteousness. His deeds of be- 
nificence. *jj Remaineth. In its fruits 
and consequences ; that is, either in its 
effects on others, or on himself. It may 
mean that the sums so distributed will 
remain with him forever, inasmuch as 
he will be supplied with all that is need- 
ful to enable him to do good to others. 
This interpretation accords with the 
connexion. 

10. Now he that ministereth seed to 
the sower. This is an expression of an 
earnest wish. In the previous verses 
he had stated the promises, or had 
shown what we had a right to expect 
as a consequence of liberality. He here 
unites the expression of an earnest de- 
she that they might experience this 
themselves. The allusion is to the act 
of sowing seed. The idea is, that when 
a man scatters seed in his field God 
provides him with the means of sowing 
again. He not only gives him a har- 
vest to supply his wants, but he blesses 
him also in giving him the ability to 
sow again. Such was the benevolent 
wish of Paul. He desired not only 
that God would supply their returning 
wants, but he desired also that he would 
give them the ability to dn good again f 
that he would furnish them the moans 



200 



II. CORINTHIANS. 



[A. D. 60. 



11 Being enriched in every 
thing to all bountifulness, 1 which 

1 simplicity, or liberality. 



of future benevolence. He acknow- 
ledges God as the source of all increase, 
and wishes that they may experience 
the results of such increase. Perhaps 
in this language there is an allusion to 
Isa. lv. 10 ; and the idea is, that it is 
God who furnishes by his providence 
the seed to the sower. In like manner 
he will furnish you the means of doing 
good, % Minister bread fur your food. 
Furnish you with an ample supply for 
your wants. 1 Multiply your seed 
sown. Greatly increase your means 
of doing good ; make the result of all 
your benefactions so to abound that you 
may have the means of doing good 
again, and on a larger scale, as the seed 
sown in the earth is so increased that 
the farmer may have the means of sow- 
ing more abundantly again, f And 
increase the fruits of your righteous- 
ness. This evidently means, the results 
and effects of their benevolence. The 
word 'righteousness' here refers to 
their liberality; and the wish of the 
apostle is, that the results of their be- 
neficence might greatly abound, that 
they might have the means of doing 
extensive good, and that they might be 
the means of diffusing happiness from 
afar. 

11. Being enriched in every thing, 
&c. In all respects your riches are 
conferred on you for this purpose. The 
design of the apostle is to state to them 
the true reason why wealth was be- 
stowed. It was not for the purposes 
of luxury and self-gratification ; not to 
be spent in sensual enjoyment, not for 
parade and display ; it was that it might 
be distributed to others in such a way 
as to cause thanksgiving to God. At 
the same time, this implies the expres- 
sion of an earnest wish on the part of 
Paul. He did not desire that they 
should be rich for their own gratification 
or pleasure ; he desired it only as the 
means of their doing good to others. 



a causeth through us thanksgiv- 
ing to God. 

12 For the administration of 

a c. 1. 11. 4. 15. 

Right feeling will desire property only 
as the means of promoting happiness 
and producing thanksgiving to God. 
They who truly love their children and 
friends will wish them to be successful 
in acquiring wealth only that they may 
have the means and the disposition to 
alleviate misery, and promote the happi- 
ness of all around them. No one who 
has true benevolence will desire that any 
one in whom he feels an interest should 
be enriched for the purpose of living 
amidst luxury, and encompassing him- 
self with the indulgences which wealth 
can furnish. If a man has not a disposi- 
tion to do good with money, it is not true 
benevolence to desire that he may pos- 
sess it. % To all bountifulness. Marg. 
Simplicity, or liberality. The word 
(a.7rh6r»?) means properly sincerity, 
candour, probity ; then also simplicity, 
frankness, fidelity, and especially as 
manifesting itself in liberality. See 
Rom. xii. 8. 2 Cor. viii. 2. Here it 
evidently means liberality, and the idea 
is, that property is given for this pur- 
pose, in order that there may be libe- 
rality evinced in doing good to others. 
f Which causeth through us, &c. That 
is, we shall so distribute your alms as 
to cause thanksgiving to God. The 
result will be that by our instrumentality, 
thanks will be given to the great Source 
and Giver of all wealth. Property should 
always be so employed as to produce 
thanksgiving. If it is made to con- 
tribute to our own support and the sup- 
port of our families, it should excite 
thanksgiving. If it is given to others, 
it should be so given, if it is possible, 
that the recipient should be more grate- 
ful to God than to us ,- should feel that 
though we may be the honoured instru- 
ment in distributing it, yet the true 
benefactor is God. 

12. For the administration of this 
service. The distribution of this proof 
of your liberality. The word service 



A.D. 60.] 



CHAPTER IX. 



201 



this service not only supplieth a 
the want of the saints, but, is 
abundant also by many thanks- 
givings unto God ; 

13 Whiles by the experiment 
of this ministration they glorify b 
God for your professed subjec- 

a c. 8. 14. 6 Mat. 5. 16. 



here, says Doddridge, intimates that 
this was to be regarded not merely as 
an act of humanity, but religion. 
IT The want of the saints. Of the poor 
Christians in Judea on whose behalf it 
was contributed, f But is abundant 
also by many thanksgivings unto God. 
Will abound unto God in producing 
thanksgivings. The result will be that 
it will produce abundant thanksgiving 
in their hearts to God. 

13. Whiles by the experiment, &c. 
Or rather, by the experience of this 
ministration ; the proof (JW^jk), the 
evidence here furnished of your libe- 
rality. They shall in this ministration 
have experience or proof of your Chris- 
tian principle. ^ They glorify God. 
They will praise God as the source of 
your liberality, as having given you the 
means of being liberal, and having in- 
clined your hearts to it. *f For your 
professed subjection, &c. Literally, 
' For the obedience of your profession 
of the gospel.' It does not imply merely 
that there was a profession of religion, 
but that there was a real subjection to 
the gospel which they professed. This 
is not clearly expressed in our transla- 
tion. Tindal has expressed it better, 
" Which praise God for your obedience 
in acknowledging the gospel of Christ." 
There was a real and sincere submission 
to the gospel of Christ, and that was 
manifested by their giving liberally to 
supply the wants of others. The doc- 
trine is, that one evidence of true sub- 
jection to the gospel ; one proof that 
our profession is sincere and genuine, is 
a willingness to contribute to relieve the 
wants of the poor and afflicted friends 
of the Redeemer. U And unto all 



tion unto the gospel of Christ, 
and for your liberal distribution 
unto them, and unto all men; 

14 And by their prayer for 
you, which long after you for 
the exceeding grace a of God in 
you. 

ac. 8. 1. 



men. That is, all others whom you 
may have the opportunity of relieving. 
14. And by their prayer for you. 
On the grammatical construction of this 
difficult verse, Doddridge and Bloom- 
field may be consulted. It is probably 
to be taken in connexion with ver. 12, 
and ver. 13 is a parenthesis. Thus in- 
terpreted, the sense will be, ' The admi- 
nistration of this service (ver. 12) will 
produce abundant thanks to God. It 
will also (ver. 14) produce another 
effect. It will tend to excite the prayers 
of the saints for you, and thus produce 
important benefits to yourselves. They 
will earnestly desire your welfare, they 
will anxiously pray to be united in 
Christian friendship with those who 
have been so signally endowed with 
the grace of God.' The sentiment is, 
that charity should be shown to poor 
and afflicted Christians because it will 
lead them to pray for us and to desire 
our welfare. The prayers of the poor- 
est Christian for us are worth more than 
all we usually bestow on them in charity ; 
and he who has secured the pleadings 
of a child of God, however humble, in 
his behalf, has made a good use of his 
money. \ Which long after you. 
Who earnestly desire to see and know 
you. Who will sincerely desire your 
welfare, and who will thus be led to 
pray for you. t For the exceeding 
grace of God in you. On account of 
the favour which God has shown to you ; 
the strength and power of the Christian 
principle, manifesting itself in doing 
good to those whom you have never 
I seen. The apostle supposes that the 
I exercise of a charitable disposition is to 
I be traced entirely to God. God is the 



202 



II. CORINTHIANS. 



[A. D. 60. 



15 Thanks ° be unto God for 

a Ja. 1. 17. 



author of all grace ; he alone excites in 
us a disposition to do good to others. 

15. Thanks be unto God. Whitby 
supposes that this refers to the charita- 
ble disposition which they had mani- 
fested, and that the sense is, that God 
was -to be adored for the liberal spirit 
which they were disposed to manifest, 
and the aid which they were disposed 
to render to others. But this, it is be- 
lieved, falls far below the design of the 
apostle. The reference is rather to the 
inexpressible gift which God had grant- 
ed to them in bestowing his Son to die 
for them ; and this is one of the most 
striking instances which occur in the 
New Testament, showing that the mind 
of Paul was full of this subject ; and 
that wherever he began, he was sure to 
end with a reference to the Redeemer. 
The invaluable gift of a Saviour was so 
familiar to his mind, and he was so ac- 
customed to dwell on that in his private 
thoughts, that the mind naturally and 
easily glanced on that whenever any 
thing occurred that by the remotest al- 
lusion would suggest it. The idea is, 
'Your benefactions are indeed valua- 
ble ; and for them, for the disposition 
which you have manifested, and for all 
the good which you will be enabled thus 
to accomplish, we are bound to give 
thanks to God. All this will excite the 
gratitude of those who shall be bene- 
fited. But how small is all this com- 
pared with the great gift which God 
has imparted in bestowing a Saviour ! 
That is unspeakable. No words can 
express it, no language convey an ade- 
quate description of the value of the 
gift, and of the mercies which result 
from it.' \ His unspeakable gift. The 
word here used {^.viKhnyyiTU)) means, 
what cannot be related, unutterable. It 
occurs nowhere else in the New Testa- 
ment. The idea is, that no words can 
properly express the greatness of the 
gift thus bestowed on man. It is higher 
than the mind can conceive ; higher 
than language can express. On this 
verse we may observe, (1.) That the 



his unspeakable gift. 



Saviour is a gift to men. So he is 
uniformly represented. See John iii. 
16. Gal. i. 4; ii. 20. Eph. i. 22. Tim. 
ii. 6. Tit. ii. 14. Man had no claim 
on God. He could not compel him to 
provide a plan of salvation ; and the 
whole arrangement — the selection of 
the Saviour, the sending him into the 
world, and all the benefits resulting 
from his work, are all an undeserved 
gift to man. (2.) This is a gift un- 
speakably great, whose value no language 
can express, no heart fully conceive. It 
is so because, (a) Of his own greatness 
and glory ; (b) Because of the inex- 
pressible love which he evinced; (c) 
Because of the unutterable sufferings 
which he endured ; (d) Because of the 
inexpressibly great benefits which re- 
sult from his work. No language can 
do justice to this work in either of 
these respects ; no heart in this world 
fully conceives the obligation which 
rests upon man in virtue of his work. 
(3.) Thanks should be rendered to 
God for this. We owe him our highest 
praises for this. This appears, (a) Be- 
cause it was mere benevolence in God. 
We had no claim ; we could not com- 
pel him to grant us a Saviour. The 
gift might have been withheld, and his 
throne would have been spotless. We 
owe no thanks where we have a claim ; 
where we deserve nothing, then he who 
benefits us has a claim on our thanks. 
(b) Because of the benefits which we 
have received from him. Who can 
express this 1 All our peace and hope ; 
all our comfort and joy in this life ; all 
our prospect of pardon and salvation ; all 
the offers of eternal glory are to be 
traced to him. Man has no prospect 
of being happy when he dies but in 
virtue of the ' unspeakable gift' of God. 
And when he thinks of his sins, which 
may now be freely pardoned ; when he 
thinks of an agitated and troubled con- 
science, which may now be at peace ; 
when he thinks of his soul, which may 
now be unspeakably and eternally hap- 
py ; when he thinks of the hell from 



A. D. 60.] 



CHAPTER IX. 



203 



which he is delivered, and of the heaven 
to whose eternal glories he may now 
be raised up by the gift of a Saviour, 
his heart should overflow with gratitude, 
and the language should be continually 
on his lips and in his heart, 'thanks 
be unto God for his unspeakable 
gift.' Every other mercy should seem 
small compared with this ; and every 
manifestation of right feeling in the 
heart should lead us to contemplate the 
source of it, and to feel, as Paul did, 
that all is to be traced to the unspeaka- 
ble gift of God. 

REMARKS. 

1. This chapter with the preceding 
derives special importance from the fact 
that it contains the most extended dis- 
cussion of the principles of Christian 
charity which occurs in the Bible. No 
one can doubt that it was intended by 
the Redeemer that his people should be 
distinguished for benevolence. It was 
important, therefore, that there should 
be some portion of the New Testament 
where the principles on which charity 
should be exercised, and the motives 
by which Christians should be induced 
to give, should be fully stated. Such a 
discussion we have in these chapters ; 
and they therefore demand the profound 
and prayerful attention of all who love 
the Lord Jesus. 

2. We have here a striking speci- 
men of the manner in which the Bible 
is written. Instead of abstract state- 
ments and systematic arrangement, the 
principles of religion are brought out in 
connexion with a case that actually 
occurred. But it follows that it is im- 
portant to study attentively the Bible, 
and to be familiar with every part of it. 
In some part of the Scriptures, state- 
ments of the principles which should 
guide, us in <;iven circumstances will be 
found ; and Christiana should, therefore, 
be familiar with every part of the Bible. 

3. These chapters are of special im- 
portance to the ministers of religion, 
and to all whose duty it is to press upon 
their (''Mow Christians the duty of giving 
liberally to the objects of benevolence. 
The principles on which it should be 



done are fully developed here. The 
motives which it is lawful to urge are 
urged here by Paul. It may be added, 
also, that the chapters are worthy of 
our profound study on account of the 
admirable tact and address which Paul 
evinces in inducing others to give. 
Well he knew human nature. Well 
he knew the motives which would 
influence others to give. And well 
he knew exactly how to shape his 
arguments and adapt his reasoning to 
the circumstances of those whom he 
addressed. 

4. The summary of the motives pre- 
sented in this chapter contains still the 
most important argument which can be 
urged to produce liberality. We can- 
not but admire the felicity of Paul in 
this address — a felicity not the result 
of craft and cunning, but resulting from 
his amiable feelings, and the love which 
he bore to the Corinthians and to the 
cause of benevolence. He reminds 
them of the high opinion which he had 
of them, and of the honourable men- 
tion which he had been induced to make 
of them (ver. 1, 2) ; he reminds them 
of the painful result to his own feelings 
and theirs if the collection should in 
any way fail, and it should appear that 
his confidence in them had been mis- 
placed (ver. 3 — 5) ; he refers them to 
the abundant reward which they might 
anticipate as the result of liberal bene- 
factions, and of the fact that God loved 
those who gave cheerfully (ver. 6, 7) ; 
he reminds them of the abundant grace 
of God, who was able to supply all their 
wants and to give them the means to 
contribute liberally to meet the wants 
of the poor (ver. 8) ; he reminds them 
of the joy which their liberality would 
occasion, and of the abundant thanks- 
giving to God which would result from 
it (ver. 12, 13) ; and he refers them to the 
unspeakable gift of God, Jesus Christ, 
as an example, and an argument, and 
as urging the highest claims in them, 
ver. 15. " Who," says Doddridge, "could 
withstand the force of such oratory]" 
No doubt, it was effectual in that case, 
and it should be in all others. 

5. May the motives here urged by 



204 



II. CORINTHIANS. 



[A. D. 60. 



the apostle be effectual to persuade us 
all to liberal efforts to do good ! Assured- 
ly there is no less occasion for Christian 
liberality now than there was in the 
time of Paul. There are still multitudes 
of the poor who need the kind and 
efficient aid of Christians. And the 
whole world now is a field in which 
Christian beneficence may be abundantly 
displayed, and every land may, and 
should experience the benefits of the 
charity to which the gospel prompts, 
and which it enjoins. Happy are they 
who are influenced by the principles 
of the gospel to do good to all men ! 
Happy they who have any opportunity 
to illustrate the power of Christian 
principle in this ; any ability to alleviate 
the wants of one sufferer, or to do any 
thing in sending that gospel to be- 
nighted nations which alone can save 
the soul from eternal death ! 

6. Let us especially thank God for 
his unspeakable gift, Jesus Christ. Let 
us remember that to him we owe every 
opportunity to do good : that it was be- 
cause he came that there is any possi- 
bility of benefiting a dying world ; and 
that all who profess to love him are 
bound to imitate his example and to 
show their sense of their obligation to 
God for giving a Saviour. How poor 
and worthless are all our gifts compared 
with the great gift of God ; how slight 
our expressions of compassion, even at 
the best, for our fellow-men, compared 
with the compassion which he has 
shown for us! When God has given 
his Son to die for us, what should we 
not be willing to give that we may show 
our gratitude, and that we may benefit 
a dying world ! 

CHAPTER X. 
Paul, having finished the subject of 
the duty of alms-giving in the previous 
chapter, enters in this on a vindication 
of himself from the charges of his ene- 
mies. His general design is to vindi- 
cate his apostolic authority, and to show 
that he had a right, as well as others, 
to regard himself as sent from God. 
This vindication is continued through 
ch. xi. and xii. In this chapter the stress 



of the argument is, that he did not de- 
pend on any thing external to recom- 
mend him — on any " carnal weapons ;" 
on any thing which commended itself 
by the outward appearance ; or on any 
thing that was so much valued by the 
admirers of human eloquence and learn- 
ing. He seems willing to admit all that 
his enemies could say of him on that 
head, and to rely on other proofs that he 
was sent from God. In ch. xi. he pur- 
sues the subject, and shows by a com- 
parison of himself with others, that he 
had as good a right certainly as they to 
regard himself as sent by God. In 
ch. xii. he appeals to another argument, 
to which none of his accusers was able 
to appeal, that he had been permitted to 
see the glories of the heavenly world, 
and had been favoured in a manner 
unknown to other men. 

It is evident that there was one or 
more false teachers among the Corinth- 
ians who called in question the divine 
authority of Paul. These teachers were 
native Jews (ch. xi. 13. 22), and they 
boasted much of their own endowments. 
It is impossible, except from the epistle 
itself, to ascertain the nature of their 
charges and objections against him. 
From the chapter before us it would 
seem that one principal ground of their 
objection was, that though he was bold 
enough in his letters and had threatened 
to exercise discipline, yet that he would 
not dare to do it. They accused him 
of being, when present with them, 
timid, weak, mild, pusillanimous, of 
lacking moral courage to inflict the 
punishment which he had threatened 
in his letters. To this he replies in 
this chapter. 

(1.) He appeals to the meekness and 
gentleness of Christ ; thus indirectly 
and delicately vindicating his own mild- 
ness from their objections, and entreats 
them not to give him occasion to show 
the boldness and severity which he had 
purposed to do. He had no wish to be 
bold and severe in the exercise of dis- 
cipline, ver. 1. 2. 

(2.) He assures them that the 
weapons of his warfare were not carnal, 
but spiritual. He relied on the truth 



A.D.60.] 



CHAPTER X, 



205 



CHAPTER X. 

1V[0W I Paul myself beseech a 
-^ you by the meekness and 



aRo. 12. 1. 



of the gospel and on the power of mo- 
tives ; and these weapons were mighty 
by the aid of God to cast down all that 
offend him. Yet he was ready to re- 
venge and punish all disobedience by 
severe measures if it were necessary, 
ver. 3—6. 

(3.) They looked on the outward 
appearance. He cautioned them, to 
remember that he had as good claims 
to be regarded as belonging to Christ as 
they had. ver. 7. He had given proofs 
that he was an apostle, and the false 
teachers should look at those proofs lest 
they should be found to be opposing 
God. He assured them that if he had 
occasion to exercise his power he would 
have no reason to be ashamed of it. 
ver. 8. It would be found to be ample 
to execute punishment on his foes. 

(4.) The false teachers had said that 
Paul was terrible only in his letters. 
He boasted of his power, but it was, 
they supposed, only epistolary bravery. 
He would not dare to execute his 
threatening. In reply to this, Paul, in 
a strain of severe irony, says that he 
would not seem to terrify them by mere 
letters. It would be by something far 
more severe. He advised such objectors, 
therefore, to believe that he would prove 
himself to be such as he had shown 
himself to be in his letters ; to look at 
the evidence, since they boasted of their 
talent for reasoning, that he would 
show himself in fact to be what he had 
threatened to be. ver. 9—12. 

(5.) He pursues the strain of severe 
irony by secretly comparing himself 
with them. ver. 12 — 16. They boasted 
much, but it was only by comparing 
themselves with one another, and not 
with any elevated standard of excel- 
lence. Paul admitted that he had not 
the courage to do that. ver. 12. Nor did 
he dare to boast of things wholly be- 
yond his ability as they had done. He 
was contented to act only within the 
18 



gentleness of Christ, who 1 in 
presence h am, base among you, 

1 or, in outward appearance. 
b ver. 10. 



proper limits prescribed to him by his 
talents and by the appointment of God. 
Not so they. They had boldness and 
courage to go far beyond that, and to 
boast of things wholly beyond their 
ability, and beyond the proper measure. 
ver. 13, 14. Nor had he courage to 
boast of entering into other men's la- 
bours. It required more courage than 
he had, to make a boast of what he had 
done if he had availed himself of things 
made ready to his hand as if they were 
the fruit of his own labours, implying 
that they had done this ; that they had 
come to Corinth, a church founded by 
his labours, and had quietly set them- 
selves down there, and then, instead 
of going into other fields of labour, had 
called in question the authority of him 
who had founded the church, and who 
was labouring indefatigably elsewhere, 
ver. 15, 16. Paul adds, that such was 
not his intention. He aimed to preach 
the gospel beyond, to carry it to regions 
where it had not been spread. Such 
was the nature of his courage ; such 
the kind of boldness which he had, and 
he was not ambitious to join them in 
their boasting. 

(6.) He concludes this chapter with 
a very serious admonition. Leaving 
the strain of irony, he seriously says 
that if any man were disposed to boast, 
it should be only in the Lord. He 
should glory not in self-commendation, 
but in the fact that he had evidence 
that the Lord approved him ; not in his 
own talents or powers, but in the excel- 
lence and glory of the Lord. ver. 17, 18. 

1 . Notu I Paul myself beseech you. 
I entreat you who are members of the 
church not to give me occasion for the 
exercise of severity in discipline. I have 
just expressed my confidence in the 
church in general, and my belief that 
you will act in accordance with the 
rules of the gospel. But I cannot thus 
speak of all. There are some among 



206 



II. CORINTHIANS. 



[A. D. 60. 



but being absent am bold toward 
you: 

2 But I beseech you, that I 
may not be bold when I am 
present with that confidence, 



you who have spoken with contempt 
of my authority and my claims as an 
apostle. Of them I cannot speak in 
this manner ; but instead of command- 
ing them I entreat them not to give 
me occasion for the exercise of discipline. 
If By the meekness and gentleness of 
Christ. In view of the meekness and 
mildness of the Redeemer ; or desiring 
to imitate his gentleness and kindness. 
Paul wished to imitate that. He did 
not wish to have occasion for severity. 
He desired at all times to imitate, and 
to exhibit the gentle feelings of the 
Saviour. He had no pleasure in seve- 
rity; and he did not desire to exhibit it. 
% Who in presence. Marg. In outward 
appearance. It may either mean that 
when present among them he appeared, 
according to their representation, to be 
humble, mild, gentle (ver. 10) ; or that 
in his external appearance he had this 
aspect. See on ver. 10. Most probably 
it means that they had represented him 
as timid when among them, and afraid 
to exercise discipline, however much he 
had threatened it. f Am base among 
you. The word here used (txttwos) 
usually means low, humble, poor. Here 
it means timid, modest, the opposite of 
boldness. Such was formerly the mean- 
ing of the English word base. It was 
applied to those of low degree or rank ; 
of humble birth ; and stood opposed to 
those of elevated rank or dignity. Now 
it is commonly used to denote that 
which is degraded or worthless ; of 
mean spirit ; vile ; and stands opposed 
to that which is manly and noble. But 
Paul did not mean to use it here in that 
sense. He meant to say that they re- 
garded him as timid and afraid to exe- 
cute the punishment which he had 
threatened, and as manifesting a spirit 
which was the opposite of boldness. 
This was doubtless a charge which 
they brought against him ; but we are 



wherewith" I think to be bold 
against some, which 1 think of 
us as if we walked according to 
the flesh. 

a 1 Co. 4. 21. c. 13. 2, 10. » or, reckon. 



not necessarily to infer that it was true. 
All that it proves is, that he was modest 
and unobtrusive, and that they inter- 
preted this as timidity and want of spirit. 
f But being absent am bold toward 
you. That is, in my letters. See on 
ver. 10. This they charged him with, 
that he was bold enough when away 
from them, but that he would be tame 
enough when he should meet them face 
to face, and that they had nothing to 
fear from him. 

2. That I may not be bold. I entreat 
you so to act that I may not have occa- 
sion to exercise the severity which I 
fear I shall be compelled to against 
those who accuse me of being governed 
wholly by worldly motives and policy. 
f That I may not be bold. That I may 
not be compelled to be bold and decisive 
in my measures by your improper con- 
duct. Tf Which think of us. Marg. 
Reckon. They suppose this; or, they 
accuse me of it. By the word "us" 
here Paul means himself, though it is 
possible also that he speaks in the name 
of his fellow-apostles and labourers who 
were associated with him, and the ob- 
jections may have referred to all who 
acted with him. f As if we walked. 
As if we lived or acted. The word 
" walk" in the Scriptures is often used 
to denote the course or manner of life. 
Notes, Rom. iv. 12. 2 Cor.»v. 7. ^ Ac- 
cording to the flesh. See Note on 
ch. i. 17. As if we were governed 
by the weak and corrupt principles of 
human nature. As if we had no higher 
motive than carnal and worldly policy. 
As if we were seeking our own advan- 
tage and not the welfare of the world. 
J The charge was, probably, that he was 
! not governed by high and holy princi- 
I pies, but by the principles of mere 
j worldly policy ; that he was guided by 
! personal interests, and by worldly views 
I — by ambition, or the love of dominion, 



A. D. 60.] 



CHAPTER X, 



207 



3 For though we walk in the 
flesh, we do not war after a the 
flesh: 

4 (For the weapons h of our 

a Ro. 8. 13. 6 Ep. 6. 13. 1 Th. 5. 8. 



wealth, or popularity, and that he was 
destitute of every supernatural endow- 
ment and every evidence of a divine 
commission. 

3. For though we walk in the, flesh. 
Though we are mortal like other men ; 
though we dwell like them in mortal 
bodies, and necessarily must devote 
some care to our temporal wants ; and 
though, being in the flesh, we are con- 
scious of imperfections and frailties like 
others. The sense is, that he did not 
claim exemption from the common 
wants and frailties of nature. The best 
of men are subject to these wants and 
frailties ; the best of men are liable to 
err. \ We do not war after the flesh. 
The warfare in which he was engaged 
was with sin, idolatry, and all forms 
of evil. He means that in conducting 
this he was not actuated by worldly 
views or policy, or by such ambitious 
and interested aims as controlled the 
men of this world. This refers prima- 
rily to the warfare in which Paul was 
himself engaged as an apostle ; and the 
idea is, that he went forth as a soldier 
under the great Captain of his salvation 
to fight his battles and to make con- 
quests for him. A similar allusion 
occurs in 2 Tim. ii. 3, 4. It is true, 
however, that not only all ministers, but 
all Christians are engaged in a warfare ; 
and it is equally true that they do not 
maintain their conflict " after the flesh," 
or on the principles which govern the 
men of this world. The warfare of 
Christians relates to the following points. 
(1.) It is a warfare with the corrupt 
desires and sensual propensities of the 
heart; with internal corruption and de- 
pravity, with the remaining unsubdued 
propensities of a fallen nature. (2.) With 
the powers of darkness ; the mighty 
spirits of evil that seek to destroy us. 
See Eph. vi. 11—17. (3.) With sin 
in all forms ; with idolatry, sensuality, 



warfare c are not carnal, but 
mighty a through d God to the 
pulling down e of strong holds ;) 



c 1 Ti. 1. 18. 



* or, to. d c. 13. 3, 4. 

e Jer. 1. 10. 



corruption, intemperance, profaneness, 
wherever they may exist. The Chris- 
tian is opposed to all these, and it is the 
aim and purpose of his life as far as 
he may be able to resist and subdue 
them. He is a soldier enlisted under 
the banner of the Redeemer to oppose 
and resist all forms of evil. But his 
warfare is not conducted on worldly 
principles. Mahomet propagated his 
religion with the sword ; and the men 
of this world seek for victory by arms 
and violence. The Christian looks for 
his conquests only by the force and 
power of truth, and by the agency of 
the Spirit of God. 

4. For the weapons of our warfare. 
The means by which we hope to 
achieve our victory, f Are not carnal. 
Not those of the flesh. Not such as 
the men of the world use. They are 
not such as are employed by conquerors; 
nor are they such as men in general 
rely on to advance their cause. We do 
not depend on eloquence, or talent, or 
learning, or wealth, or beauty, or any 
of the external aids on which the men 
of this world rely. They are not such 
as derive advantage from any power in- 
herent in themselves. Their strength 
is derived from God alone. | But 
mighty through God. Marg. "to" 
They are rendered mighty or powerful 
by the agency of God. They depend 
on him for their efficacy. Paul has not 
here specified the weapons on which 
he relied ; but he had before specified 
them (ch. vi. 6, 7), so that there was 
no danger of mistake. The weapons 
were such as were furnished by truth 
and righteousness, and these were ren- 
dered mighty by the attending agency 
of God. The sense is, that God is the 
author of the doctrines which we preach, 
and that he attends them with the 
agency of his Spirit, and accompanies 
them to the hearts of men. It is im- 



208 



II. CORINTHIANS. 



[A. D. 60. 



5 Casting down * imagina- 
tions, a and every high i thing 
that exalteth itself against the 

19. 



1 or, reasonings. 
b Ps. 18. 27. 



a 1 Co. 1. 
Ez. 17. 24. 



portant for all ministers to feel that 
their weapons are mighty only through 
God.' Conquerors and earthly warriors 
go into battle depending in the might 
of their own arm, and on the wisdom 
and skill which plans the battle. The 
Christian goes on his warfare, feeling 
that however well adapted the truths 
which he holds are to accomplish great 
purposes, and however wisely his plans 
are formed, yet that the efficacy of all 
depends on the agency of God. He 
has no hope of victory but in God. And 
if God does not attend him, he is sure 
of inevitable defeat, f To the put- 
ting down of strongholds. The word 
here rendered " strongholds" {i^veu>fxdi) 
means properly a fastness, fortress, or 
strong fortification. It is here beautifully 
used to denote the various obstacles 
resembling a fortress which exist, and 
which are designed and adapted to 
oppose the truth and the triumph of the 
Christian's cause. All those obstacles 
are strongly fortified. The sins of his 
heart are fortified by long indulgence 
and by the hold which they have on 
his soul. The wickedness of the world 
which he opposes is strongly fortified 
by the fact that it has seized on 
strong human passions ; that one point 
stengthens another ; that great numbers 
are united. The idolatry of the world 
was strongly fortified by prejudice, and 
long establishment, and the protection 
of laws, and the power of the priest- 
hood ; and the opinions of the world 
are entrenched behind false philosophy 
and the power of subtle argumentation. 
The whole world is fortified against 
Christianity ; and the nations of the 
earth have been engaged in little else 
than in raising and strengthening such 
strongholds for the space of six thou- 
sand years. The Christian religion 
goes forth against all the combined and 
concentrated powers of resistance of the 



knowledge of God, and bringing 
into captivity c every thought to d 
the obedience of Christ ; 

c Mat. 11. 29, 30. 
d Ge. 8. 21. Mat. 15. 19. He. 4. 12. 

whole world ; and the warfare is to be 
waged against every strongly fortified 
place of error and of sin. These strong 
fortifications of error and of sin are to 
be battered down and laid in ruins by 
our spiritual weapons. 

5. Casting down imaginations. 
Marg. reasonings. The word is pro- 
bably used here in the sense of device, 
and refers to all the plans of a wicked 
world ; the various systems of false 
philosophy ; and the reasonings of the 
enemies of the gospel. The various 
systems of false philosophy were so 
intrenched that they might be called the 
stronghold of the enemies of God. The 
foes of Christianity pretend to a great 
deal of reason, and rely on that in re- 
sisting the gospel. If And every high 
thing, &c. Every exalted opinion 
respecting the dignity and purity of 
human nature ; all the pride of the 
human heart and of the understanding. 
All this is opposed to the knowledge of 
God, and all exalts itself into a vain 
self-confidence. Men entertain vain 
and unfounded opinions respecting their 
own excellency, and they feel that they 
do not need the provisions of the gospel 
and are unwilling to submit to God. 
f And bringing info captivity, &c. 
The figure here is evidently taken from 
military conquests. The idea is, that 
all the strongholds of heathenism, and 
pride, and sin would be demolished ; and 
that when this was done, like throwing 
down the walls of a city or making a 
breach, all the plans and purposes of 
the soul, the reason, the imagination, 
and all the powers of the mind would 
be subdued or led in triumph by the 
gospel, like the inhabitants of a captured 
city. Christ was the great Captain in 
this warfare. In his name the battle 
was waged, and by his power the victory 
was won. The captives were made for 
him and under his authority ; and all 



A. D. 60.] 



CHAPTER X. 



209 



6 And having in a readiness 
to revenge all disobedience, when 
your obedience ° is fulfilled. 

a c. 7. 15. 

were to be subject to his control. 
Every power of thought in the heathen 
world ; all the systems of philosophy 
and all forms of opinion among men ; 
all the purposes of the soul ; all the 
powers of reason, memory, judgment, 
fancy in an individual, were all to come 
under the laws of Christ. All doctrines 
were to be in accordance with his will ; 
philosophy should no longer control 
them, but they should be subject to the 
will of Christ. All the plans of life 
should be controlled by the will of Christ, 
and formed and executed under his 
control — as captives are led by a con- 
queror. All the emotions and feelings of 
the heart should be controlled by him, 
and led by him as a captive is led by 
a victor. The sense is, that it was the 
aim, and purpose of Paul to accomplish 
this, and that it would certainly be done. 
The strongholds of philosophy, hea- 
thenism, and sin should be demolished, 
and all the opinions, plans, and purposes 
of the world should become subject to 
the all-conquering Redeemer. 

6. And having in a readiness, &c. 
I am ready to punish all disobedience, 
notwithstanding all that is said to the 
contrary. See Notes on ver. 1, 2. 
Clothed as I am with this power ; aim- 
ing to subdue all things to Christ, though 
the weapons of my warfare are not 
carnal, and though I am modest or 
timid (ver. 1) when I am with you, I 
am prepared to take any measures of 
severity required by my apostolic office 
in order that I may inflict deserved pun- 
ishment on those who have violated the 
laws of Christ. The design of this is, 
to meet the objection of his enemies, 
that he would not dare to execute his 
threatening^. U When your obedience 
is fulfilled. Doddridge renders this, 
"now your obedience is fulfilled, and 
the sounder part of your church restored 
to due order and submission." The 
idea seems to be, that Paul was ready 
18* 



7 Do ye look on things after 
the outward b appearance ? If 
any man trust to himself that he 

b Jno. 7. 24. 



to inflict discipline when the church 
had showed a readiness to obey his laws, 
and to do its own duty — delicately inti- 
mating that the reason why it was not 
done was the want of entire promptness 
in the church itself, and that it could not 
be done on any offender as long as the 
church itself was not prepared to sustain 
him. The church was to discountenance 
the enemies of the Redeemer ; to show 
an entire readiness to sustain the apostle, 
and to unite with him in the effort to 
maintain the discipline of Christ's 
house. 

7. Do ye look on things after the 
outward appearance ? This is address- 
ed evidently to the members of the 
church, and with reference to the claims 
which had been set up by the false 
teachers. There can be no doubt that 
they valued themselves on their external 
advantages, and laid claim to peculiar 
honour in the work of the ministry, be- 
cause they were superior in personal 
appearance, in rank, manners, or elo- 
quence to Paul. Paul reproves them 
for thus judging, and assures them that 
this was not a proper criterion by which 
to determine on qualifications for the 
apostolic office. Such things were high- 
ly valued among the Greeks, and a con- 
siderable part of the effort of Paul in 
these letters is to show that these things 
constitute no evidence that those who 
possessed them were sent from God. 
f If any man trust to himself &c. 
This refers to the false teachers who 
laid claims to be the followers of Christ 
by way of eminence. Whoever these 
teachers were, it is evident that they 
claimed to be on the side of Christ, and 
to be appointed by him. They were 
probably Jews, and they boasted of their 
talents and eloquence, and possibly that 
they had seen the Saviour. The phrase 
" trust to himself," seems to imply that 
they relied on some special merit of their 
own, or some special advantage which 



210 



II. CORINTHIANS. 



[A. D. 60. 



is Christ's, let him of himself 
think this again, that, as he is 
Christ's, even so are we Christ's. 
8 For though I should boast 
somewhat more of our authority, 
a which the Lord hath given us 

a c. 13. 2, 3. 

they had. — Bloomfield. It may have 
heen that they were of the same tribe 
that he was, or that they had seen him, 
or that they confided in their own talents 
or endowments as proof that they had 
been sent by him. It is not an un- 
common thing for men to have such 
confidence in their own gifts, and par- 
ticularly in a power of fluent speaking, 
as to suppose that this is a sufficient 
evidence that they are sent to preach 
the gospel. \ Let him of himself think 
this again. Since he relies so much 
on himself; since he has such confi- 
dence in his own powers, let him look 
at the evidence that I also am of Christ. 
*Sf That as he is Christ's, even so are we 
Chrisfs. That I have given as much 
evidence that I am commissioned by 
Christ as they can produce. It may be 
of a different kind. It is not in elo- 
quence, and rank, and the gift of a rapid 
and ready elocution, but it may be su- 
perior to what they are able to produce. 
Probably Paul refers here to the fact 
that he had seen the Lord Jesus, and 
that he had been directly commissioned 
by him. The sense is, that no one 
could produce more proofs of being 
called to the ministry than he could. 

8. For though I should boast, &c. 
If I should make even higher claims 
than I have done to a divine commission. 
I could urge higher evidence than I have 
done that I am sent by the Lord Jesus. 
1 Of our authority. Of my authority 
as an apostle, my power to administer 
discipline, and to direct the affairs of the 
church. 1 Wliich the Lord hath given 
us for edification. A power primarily 
conferred to build up his people and save 
them and not to destroy. 1 / should 
not be ashamed. It would be founded 
on good evidence and sustained by the 
nature of my commission. I should 



and not for your 
should not be 



for edification, 
destruction, I 
ashamed : 

9 That I may not seem as if I 
would terrify you by letters. 

10 For his letters, * say they, 

6 c. 13. 8. i said he. 



also have no occasion to be ashamed of 
the manner in which it has been exer- 
cised — a power that has in fact been 
employed in extending religion and 
edifying the church, and not in originat- 
ing and sustaining measures fitted to 
destroy the soul. 

9. That I may not seem, &c. The 
meaning of this verse seems to be this. 
' I say that I might boast more of my 
power in order that I may not appear 
disposed to terrify you with my letters 
merely. I do not threaten more than I 
can perform. I have it in my power to 
execute all that I have threatened, and 
to strike an awe not only by my letters, 
but by the infliction of extraordinary 
miraculous punishments. And if I 
should boast that I had done this, and 
could do it again, I should have no 
reason to be ashamed. It would not 
be vain and empty boasting ; not boast- 
ing which is not well-founded.' 

10. For his letters. The letters which 
he has sent to the church when absent. 
Reference is had here probably to the 
first epistle to the Corinthians. They 
might also have seen some of Paul's 
other epistles, and been so well ac- 
quainted with them as to be able to 
make the general remark that he had 
the power of writing in an authorita- 
tive and impressive manner. 1 Say 
they. Marg. Said he. Greek (qua)) 
in the singular. This seems to have 
referred to some one person who had 
uttered the words — perhaps some one 
who was the principal leader of the 
faction opposed to Paul, f Are weighty 
and powerful. Tindal renders this, 
" Sore and strong." The Greek is, ' heavy 
and strong' (Bx^ftai nuu itrxyg&t). The 
sense is, that his letters were energetic 
and powerful. They abounded with 
strong argument, manly appeals, and 



A. D. 60.] 



CHAPTER X. 



211 



are weighty and powerful ; but 



impressive reproof. This even his ene- 
mies were compelled to admit, and this 
no one can deny who ever read them. 
Paul's letters comprise a considerable 
portion of the New Testament ; and 
some of the most important doctrines 
of the New Testament are those which 
are advocated and enforced by him ; and 
his letters have done more to give shape 
to the theological doctrines of the Chris- 
tian world than any other cause what- 
ever. He wrote fourteen epistles to 
churches and individuals on various 
occasions and on a great variety of 
topics ; and his letters soon rose into 
very high repute among even the in- 
spired ministers of the New Testament 
(see 2 Pet. hi. 15, 16), and were re- 
garded as inculcating the most important 
doctrines of religion. The general 
characteristics of Paul's letters are, 
(1.) They are strongly argumentative. 
See especially the epistles to the Ro- 
mans and the Hebrews. (2.) They are 
distinguished for boldness and vigor 
of style. (3.) They are written under 
great energy of feeling and of thought — 
a rapid and impetuous torrent that bears 
him forcibly along. (4.) They abound 
more than most other writings in paren- 
theses, and the sentences are often in- 
volved and obscure. (5.) They often 
evince rapid transitions and departures 
from the regular current of thought. 
A thought strikes him suddenly, and 
he pauses to illustrate it, and dwells 
upon it long, before he returns to the 
main subject. The consequence is, 
that it is often difficult to follow him. 
(0.) They are powerful in reproof — 
abounding with strokes of groat bold- 
ness of denunciation, and also with 
specimens of most withering sarcasm 
and most delicate irony. (7.) They 
abound in expressions of great tender- 
ness and pathos. Nowhere can be 
found expressions of a heart more ten- 
der and affectionate than in the writings 
of Paul. (8.) They dwell much on 
great and profound doctrines, and on the 
application of the principles of Chris- 



es bodily presence is weak, 



tianity to the various duties of life. 
(9.) They abound with references to 
the Saviour. He illustrates every thing 
by his life, his example, his death, his 
resurrection. It is not wonderful that 
letters composed on such subjects and 
in such a manner by an inspired man 
produced a deep impression on the 
Christian world ; nor that they should 
be regarded now as among the most 
important and valuable portions of the 
Bible. Take away Paul's letters, and 
what a chasm would be made in the 
New Testament ! What a chasm" in 
the religious opinions and in the con- 
solations of the Christian world ! % But 
his bodily presence. His personal ap- 
pearance. 1 Is weak. Imbecile, feeble 
(u.crd-ivm) — a word often used to denote 
infirmity of body, sickness, disease. 
Matt. xxv. 39. 43, 44. Luke x. 9. Acts 
iv. 9 ; v. 15, 10. 1 Cor. xi. 30. Here 
it is to be observed that this is a mere 
charge which was brought against him, 
and it is not of necessity to be supposed 
that it was true, though the presumption 
is, that there was some foundation for 
it. It is supposed to refer to some bodily 
imperfections, and possibly to his dimi- 
nutive stature. Chrysostom says that 
his stature was low, his body crooked, 
and his head bald. Lucian, in his Phi- 
lopatris, says of him, corpore erat par- 
vo, contracto, incurvo, tricubitali — pro- 
bably an exaggerated description, perhaps 
a caricature — to denote one very di- 
minutive and having no advantages of 
personal appearance. According to 
Nicephorus, Paul "was a little man, 
crooked, and almost bent like a bow ; 
with a pale countenance, long and 
wrinkled ; a bald head ; his eyes full 
of fire and benevolence ; his beard long, 
thick, and interspersed with gray hairs, 
as was his head," &c. But there is no 
certain evidence of the truth of these 
representations. Nothing in the Bible 
would lead us to suppose that Paul was 
remarkably diminutive or deformed; 
and though there may be some founda- 
tion for the charge hero alleged that his 



212 



II. CORINTHIANS. 



[A. D. 60. 



and his speech contemptible. 

1 1 Let such an one think this, 

that, such as we are in word by 

letters when we are absent, 

bodily presence was weak, yet we are 
to remember that this was the accusa- 
tion of his enemies, and that it was 
doubtless greatly exaggerated. Nice- 
phorus was a writer of the sixteenth cen- 
tury, and his statements are worthy of 
no regard. That Paul was eminently 
an eloquent man may be inferred from 
a great many considerations ; some of 
which are, (1.) His recorded discourses 
in the Acts of the Apostles, and the 
effect produced by them. No one can 
read his defence before Agrippa or Fe- 
lix and not be convinced that as an 
orator he deserves to be ranked among 
the most distinguished of ancient times. 
No one who reads the account in the 
Acts can believe that he had any re- 
markable impediment in his speech or 
that he was remarkably deformed. (2.) 
Such was somehow his grace and power 
as an orator that he was taken by the 
inhabitants of Lycaonia as Mercury, the 
god of eloquence. Acts xvi. 12. As- 
suredly the evidence here is, that Faul 
was not deformed. (3.) It may be 
added, that Paul is mentioned by Lon- 
ginus among the principal orators of 
antiquity. From these circumstances, 
there is no reason to believe that Paul 
was remarkably deficient in the quali- 
fications requisite for an orator, or that 
he was in any way remarkably deform- 
ed. Tf And his speech contemptible. 
To be despised. Some suppose that he 
had an impediment in his speech. But 
conjecture here is vain and useless. 
We are to remember that this is a 
charge made by his adversaries, and that 
it was made by the fastidious Greeks, 
who professed to be great admirers of 
eloquence, but who in his time confided 
much more in the mere art of the 
rhetorician than in the power of thought, 
and in energetic appeals to the reason 
and conscience of men. Judged by 
their standard it may be that Paul had 
not the graces in voice or manner, or in 



such will we be also in deed 
when we are present. 

12 For a we dare not make 

ac. 3. 1. 



the knowledge of the Greek language, 
which they esteemed necessary in a 
finished orator ; but judged by his power 
of thought, and his bold and manly 
defence of truth, and his energy of 
character and manner, and his power 
of impressing truth on mankind, he 
deserves, doubtless, to be ranked among 
the first orators of antiquity. No man 
has left the impress of his own mind on 
more other minds than Paul. 

11. Let such an one think this, &c. 
Let them not flatter themselves that 
there will be any discrepancy between 
my words and my deeds. Let them 
feel that all which has been threatened 
will be certainly executed unless there 
is repentance. Paul here designedly 
contradicts the charge which was made 
against him ; and means to say that all 
that he had threatened in his letters would 
be certainly executed unless there was 
reform. I think that the evidence here 
is clear that Paul does not intend to ad- 
mit what they said about his bodily 
presence to be true ; and most probably 
all that has been recorded about his de- 
formity is mere fable. 

12. For we dare not make ourselves 
of the number. We admit that we are 
not bold enough for that. They had 
accused him of a want of boldness and 
energy when present with them. ver. 
1. 10. Here, in a strain of severe but 
delicate irony, he says he was not bold 
enough to do things which they had 
done. He did not dare to do the things 
which had been done among them. To 
such boldness of character, present or 
absent, he could lay no claim. 1 Or 
compare ourselves, &c. I am not bold 
enough for that. That requires a stretch 
of boldness and energy to which I can 
lay no claim, t That commend them- 
selves. That put themselves forward, 
and that boast of their endowments 
and attainments. It is probable that 
this was commonly done by those to 



A. D. 60.] 



CHAPTER X. 



213 



ourselves of the number, or com- 
pare ourselves with some that 
commend themselves : but they 
measuring themselves by them- 



whom the apostle here refers ; and it 
is certain that it is everywhere the. 
characteristic of pride. To do this, 
Paul says, required greater boldness than 
he possessed, and on this point he yield- 
ed to them the palm. The satire here 
is very delicate, and yet very severe, and 
was such as would doubtless be felt by 
them. 1 But they measuring them- 
selves by themselves. Whitby and 
Clarke suppose that this means that 
they compared themselves with each 
other ; and that they made the false 
apostles particularly their standard. 
Doddridge, Grotius, Bloomfield, and 
some others suppose the sense to be, 
that they made themselves the stand- 
ard of excellence. They looked con- 
tinually on their own accomplish- 
ments, and did not look at the excel- 
lences of others. They thus formed a 
disproportionate opinion of themselves, 
and undervalued all others. Paul says 
that he had not boldness enough for 
that. It required a moral courage to 
which he could lay no claim. Horace 
(Epis. i. 7. 98) has an expression simi- 
lar to this. 

Metiri se quemque suo modulo ac pede, 
verum est. 

The sense of Paul is, that they made 
themselves the standard of excellence ; 
that they were satisfied with their own 
attainments ; and that they overlooked 
the superior excellence and attainments 
of others. This is a graphic description 
of pride and self-complacency ; and, 
alas ! it is what is often exhibited. How 
many there are, and it is to be feared 
even among professing Christians, who 
have no other standard of excellence 
than themselves. Their views are the 
standard of orthodoxy ; their modes of 
worship are the standard of the proper 
manner of devotion ; their habits and 
customs are in their own estimation per- 
fect ; and their own characters are the 



selves, and comparing themselves 
among themselves, * are not 
wise. a 

13 But we will not boast of 

1 understand it not. a Pr. 26. 12. 



models of excellence, and they see little 
or no excellence in those who differ 
from them. They look on themselves 
as the true measure of orthodoxy, hu- 
mility, zeal, and piety ; and they con- 
demn all others, however excellent they 
may be, who differ from them, % And 
comparing themselves, &c. Or rather 
comparing themselves with themselves. 
Themselves they make to be the stand- 
ard, and they judge of every thing by 
that, t Are not wise. Are stupid and 
foolish. Because, (1.) They had no 
such excellence as to make themselves 
the standard. (2.) Because this was 
an indication of pride. (3.) Because 
it made them blind to the excellences of 
others. It was to be presumed that 
others had endowments not inferior to 
theirs. (4.) Because the requirements 
of God, and the character of the Re- 
deemer were the proper standard of 
conduct. Nothing is a more certain 
indication of folly than for a man to 
make himself the standard of excellence. 
Such an individual must be blind to his 
own real character ; and the only thing 
certain about his attainments is, that he 
is inflated with pride. And yet how 
common! How self-satisfied are most 
persons ! How pleased with their own 
character and attainments ! How grieved 
at any comparison which is made with 
others implying their inferiority ! How 
prone to undervalue all others simply 
because they differ from them ! — The 
margin renders this, " understand it not," 
that is, they do not understand their 
own character or their inferiority. 

1 3. But we will not boast of things 
without our measure. Tindal renders 
this, "But we will not rejoice above 
measure." There is great obscurity in 
the language here, arising from its 
brevity. But the general idea seems to 
be plain. Paul says that he had not 
boldness as they had to boast of things 



214 



II. CORINTHIANS. 



[A. D. 60. 



things without our measure, but 
according to the measure of the 
1 rule which God hath distributed 



wholly beyond his proper rule and his 
actual attainments and influence : and, 
especially, that he was not disposed to 
enter into other men's labours; or to 
boast of things that had been done by 
the mere influence of his name, and 
beyond the proper limits of his personal 
exertions. He made no boast of hav- 
ing done any thing where he had not 
been himself on the ground and laboured 
assiduously to secure the object. They, 
it is not improbable, had boasted of what 
had been done in Corinth as though it 
were really their work, though it had 
been done by the apostle himself. Nay 
more, it is probable that they boasted 
of what had been done by the mere in- 
fluence of their name. Occupying a 
central position, they supposed that 
their reputation had gone abroad, and 
that the mere influence of their reputa- 
tion had had an important effect. Not 
so with Paul. He made no boast of 
any thing but what God had enabled 
him to do by his evangelical labours, 
and by personal exertions. He entered 
into no other men's labours, and claim- 
ed nothing that others had done as his 
own. He was not bold enough for that. 
% But according to the measure of the 
rule, &c. Marg. Or, line. The word 
rendered " rule" (Greek, jaxvJiv, whence 
our English word canon) means pro- 
perly a reed, rod, or staff employed to 
keep any thing stiff, erect, asunder 
(Horn. II. 8. 1 03) ; then a measuring 
rod or line ; then any standard or rule — 
its usual meaning in the New Testa- 
ment, as, e. g., of life and doctrine. 
Gal. vi. 16. Phil. iii. 16.— Robinson's 
Lex. Here it means the limit, boun- 
dary line, or sphere of action assigned 
to any one. Paul means to say that 
God had appropriated a certain line or 
boundary as the proper limit of his 
sphere of action ; that his appropriate 
sphere extended to them ; that in going 
to them, though they were far distant 



to us, a measure to reach even 
unto you. 

14 For we stretch not our- 
selves beyond our measure, as 



from the field of his early labours, he 
had confined himself within the proper 
limits assigned him by God ; and that 
in boasting of his labours among them 
he was not boasting of any thing which 
did not properly fall within the sphere 
of labour assigned to him. The mean- 
ing is, that Paul was especially careful 
not to boast of any thing beyond his 
proper bounds. % Which God hath 
distributed to us. Which in assigning 
our respective fields of labour God has 
assigned unto me and my fellow- 
labourers. The Greek word here ren- 
dered " distributed" (i/ut^ta-iv) means 
properly to measure ; and the sense is, 
that God had measured out or appor- 
tioned their respective fields of labour ; 
that by his providence he had assigned 
to each one his proper sphere, and that 
in the distribution Corinth had fallen to 
the lot of Paul. In going there he had 
kept within the proper limits ; in boast- 
ing of his labours and success there he 
did not boast of what did not belong to 
him. 1 A measure to reach even unto 
you. The sense is, ' the limits assigned 
me include you, and I may therefore 
justly boast of what I have done among 
you as within my proper field of labour.' 
Paul was the apostle to the Gentiles 
(Acts xxvi. 17, 18); and the whole 
country of Greece therefore he regarded 
as falling within the limits assigned to 
him. No one therefore could blame 
him for going there as if he was an 
intruder ; no one assert that he had 
gone beyond the proper bounds. 

14. For we stretch not ourselves be- 
yond our measure. In coming to preach 
to you we have not gone beyond the 
proper limits assigned us. We have 
not endeavoured to enlarge the proper 
boundaries, to stretch the line which 
limited us, but have kept honestly 
within the proper limits. % As though 
we reached not unto you. That is, as 
if our boundaries did not extend so far 



A. D. 60.] 



CHAPTER X. 



215 



though we reached not unto you ; 
for we are come as far as to you 
also in preaching the gospel of 
Christ : 

15 Not boasting of things 

as to comprehend you. We have not 
overstepped the proper limits, as if 
Greece was not within the proper 
sphere of action. ^ For we are come 
as far to you, &c. In the regular 
work of preaching the gospel we have 
come to you. We have gone from 
place to place preaching the gospel 
where we had opportunity ; we have 
omitted no important places, until in 
the regular discharge of our duties in 
preaching we have reached you and 
have preached the gospel to you. We 
have not omitted other places in order to 
come to you and enter into the proper 
field of labour of others, but in the 
regular work of making the gospel 
known as far as possible to all men we 
have come to Corinth. Far as it is, 
therefore, from the place where we 
started, we have approached it in a 
regular manner, and have not gone out 
of our proper province in doing it. 

15. Not boasting of things without 
our measure. There is here probably 
an allusion to the false teachers at 
Corinth. They had come after Paul 
had been there, and had entered into 
his labours. When he had founded 
the church ; when he had endured trials 
and persecutions in order to reach Co- 
rinth ; when he had laboured there for 
a year and a half (Acts xviii. 11), they 
came and entered the quiet and easy 
field, formed parties, and claimed the 
field as their own. Paul says that he 
had not courage to do that. See Note, 
ver. 12. That required a species of 
boldness to which he could lay no claim; 
and he did not assume honour to him- 
self like that. ^1 That is, of other men's 
labours. Not intruding into churches 
which we did not establish, and claim- 
ing the right to direct their affairs, and 
to exclude the founders from all proper 
honours and all influence, and endea- 
vouring to alienate the affections of 



without our measure, that is, 
of "other men's labours; but 
having hope, when your faith is 
increased, that we shall be * en- 



a Ro. 15. 20. 



or, magnified in you. 



Christians from their spiritual father and 
guide. \ But having hope, &c. So 
far from this ; so far from a desire to 
enter into the labours of others and 
quietly enjoying the avails of their in- 
dustry ; and so far even from a desire 
to sit down ourselves and enjoy the 
fruit of our own labours, I desire to pene- 
trate other untrodden regions ; to en- 
counter new dangers ; to go where the 
gospel has not been planted, and to rear 
other churches there. I do not, there- 
fore, make these remarks as if I wished 
even to dispossess the teachers that 
have entered into my labours. I make 
them because I wish to be aided by you 
in extending the gospel further ; and I 
look to your assistance in order that I 
may have the means of going into the 
regions where I have not made known 
the name of the Redeemer, f When 
your faith is increased. When you 
become so strong as not to need my 
presence and my constant care ; and 
when you shall be able to speed me on 
my way and to aid me on my journey. 
He expected to be assisted by them in 
his efforts to carry the gospel to other 
countries, f That we shall be enlarged. 
Marg. Magnified by you. Bloomheld 
supposes that this means, " to gain fame 
and glory by you ;" that is, as the 
teacher may justly by his pupils. So 
Robinson renders it, " to make great, to 
praise." But to me the idea seems to 
be that he wished them to enlarge or 
magnify him by introducing him to 
larger fields of action ; by giving him a 
wider sphere of labour. It was not that 
he wished to be magnified by obtaining 
a wider reputation, not as a matter of 
praise or ambition, but he wished to 
have his work and success greatly en- 
larged. This he hoped to be enabled 
to do partly by the aid of the church at 
Corinth. When they became able to 
manage their own affairs ; when his 



216 



II. CORINTHIANS. 



[A. D. 60. 



larged by you according to our 
rale abundantly. 

16 To preach the gospel in 
the regions beyond you, and 
not to boast in another man's 



time was not demanded to superintend 
them ; when their faith became so strong 
that his presence was not needed ; and 
when they should assist him in his 
preparations for travel, then he would 
enter on his wider field of labour. He 
had no intention of sitting down in ease 
as the false teachers in Corinth seem 
disposed to have done. % According to 
our rule. Greek, ' According to our 
canon.' See on ver. 13. The sense is, 
according to the rule by which the 
sphere of his labours had been marked 
out. His rule was to carry the gospel 
as far as possible to the heathen world. 
He regarded the regions lying far be- 
yond Corinth as coming properly within 
his limits ; and he desired to occupy 
that field. % Abundantly. Greek, 
Unto abundance. So as to abound ; 
that is, to occupy the field assigned as 
far as possible. 

16. To preach the gospel in the 
regions beyond you. What regions 
are referred to here can be only a matter 
of conjecture. It may be that he wished 
to preach in other parts of Greece, and 
that he designed to go to Arcadia or 
Lacaedemon. Rosenmuller supposes 
that as the Corinthians were engaged in 
commerce, the apostle hoped that by 
them some tidings of the gospel would 
reach the countries with which they 
were engaged in traffic. But I think it 
most probable that he alludes to Italy 
and Spain. It is certain that he had 
formed the design of visiting Spain 
(Rom. xv. 24. 28) ; and he doubtless 
wished the Corinthians to aid him in 
that purpose, and was anxious to do 
tins as soon as the condition of the 
eastern churches would allow it. If And 
not to boast in another man's line of 
things, &c. Marg. Rule, the same word 
(aavXv) which occurs in ver. 13. The 
meaning is, that Paul did not mean to 
boast of what properly belonged to 



line 1 of things made ready to 
our hand. 

17 But a he that glorieth, let 
him glory in the Lord. 

» or, rule. a Je. 9. 24. 



others. He did not claim what they 
had done as his own. He did not in- 
tend to labour within what was properly 
their bounds, and then to claim the field 
and the result of the labour as his. He 
probably means here to intimate that 
this had been done by the false teachers 
of Corinth ; but so far was he from 
designing to do this, that he meant soon 
to leave Corinth, which was properly 
within his limits, and the church which 
he had founded there, to go and preach 
the gospel to other regions. "Whether 
Paul ever went to Spain has been a 
question (see Note on Rom. xv. 24) ; 
but it is certain that he went to Rome, 
and that he preached the gospel in 
many other places after this besides 
Corinth. 

17. But he that glorieth. He that 
boasts. Whatever may be the occasion 
of his boasting, whether in planting 
churches or in watering them ; whether 
in his purposes, plans, toils, or success. 
Paul himself did not deem it improper 
on some occasions to boast (ch. xi. 16 ; 
xii. 5), but it was not of his own 
power, attainments, or righteousness. 
He was disposed to trace all to the Lord, 
and to regard him as the source of all 
blessing and all success. If Let him 
glory in the Lord. In this serious 
and weighty admonition, Paul designs, 
doubtless, to express the manner in 
which he was accustomed to glory, and 
to furnish an admonition to the Co- 
rinthians. In the previous part of the 
chapter there had been some severe 
irony. He closes the chapter with the 
utmost seriousness and solemnity of 
manner, in order to show on his part 
that he was not disposed to glory in his 
own attainments and to admonish them 
not to boast of theirs. If they had any 
thing valuable they should regard the 
Lord as the author of it. In this admo- 
nition it is probable that Paul had in 



A. D. 60.] 



CHAPTER X. 



18 For not he that com- 
mendeth himself is approved, 



his eye the passage in Jer. ix. 23, 24. 
though he has not expressly quoted it. 
"Let not the wise man glory in his 
wisdom, neither let the mighty man 
glory in his might, let not the rich man 
glory in his riches ; but let him that 
glorieth, glory in this, that he under- 
standeth and knoweth me, that I am the 
Lord which exercise loving-kindness, 
judgment, and righteousness in the 
earth." The sentiment is a favourite 
one with Paul, as it should be with all 
Christians. See Note on 1 Cor. i. 31. 
On this verse we may here remark, 
I. That nothing is more common than 
for men to boast or glory. Little as 
they really have in which to glory, yet 
there is no one probably who has not 
something of which he is proud, and 
of which he is disposed to boast. It 
would be difficult or impossible to find 
a person who had not something on 
which he prided himself; something in 
which he esteemed himself superior to 
others. II. The things of which they 
boast are very various. (1.) Many are 
proud of their personal beauty ; many, 
too, who would be unwilling to be thought 
proud of it. (2.) Many glory in their 
accomplishments; or, what is more 
likely, in the accomplishments of their 
children. (3.) Many glory in their 
talents ; talents for any thing, valuable 
or not, in which they suppose they 
surpass others. They glory in their 
talent for eloquence, or science, or gain- 
ing knowledge ; or in their talent for 
gaining property or keeping it ; for their 
skill in their professions or callings ; for 
their ability to run, to leap, or to practise 
even any trick or sleight of hand. 
There is nothing so worthless that it 
does not constitute a subject of glorying, 
provided it be ours. If it belong to 
others it may be valueless. (4.) Many 
glory in their property ; in fine houses, 
extended plantations, or in the reputa- 
tion of being rich ; or in gorgeous dress, 
equipage, and furniture. In short, there 
19 



but a whom the 
mendeth. 

a Ro. 2. 29. 



217 
Lord corn- 



is nothing which men possess in which 
they are not prone to glory. Forgetful 
of God the giver ; forgetful that all may 
be soon taken from them, or that they 
soon must leave all ; forgetful that none 
of these things can constitute a distinc- 
tion in the grave or beyond, they boast as 
if these things were to remain forever, and 
as if they had been acquired independ- 
ently of God. How prone is the man 
of talents to forget that God has given 
him his intellect, and that for its proper 
use he must give account! How prone 
is the rich man to forget that he must die ! 
How prone the gay and the beautiful to 
forget that they will lie undistinguished 
in the grave ; and that death will con- 
sume them as soon as the most vile and 
worthless of the species ! III. If we 
glory it should be in the Lord. We 
should ascribe our talents, wealth, health, 
strength, salvation to him. We should 
rejoice, (1.) That we have such a Lord, 
so glorious, so full of mercy, so power- 
ful, so worthy of confidence and love. 
(2.) We should rejoice in our endow- 
ments and possessions as his gift. We 
should rejoice that we may come and 
lay every thing at his feet, and whatever 
may be our rank, or talents, or learning, 
we should rejoice that we may come 
with the humblest child of poverty, and 
sorrow, and want, and say, " not unto 
us, not unto us, but unto thy name give 
glory for thy mercy and for thy truth's 
sake." Ps. cxv. 1. See Note on 
1 Cor. i. 31. 

18. For not he who commendeth 
himself, &c. Not he who boasts of his 
talents and endowments. He is not to 
be judged by the estimate which he 
shall place on himself, but by the esti- 
mate which God shall form and ex- 
press. 1 Is approved. By God. It is 
no evidence that we shall be saved that 
we are prone to commend ourselves. 
See Rom. xvi. 10. f But whom the 
•■ Lord commendeth. See Note on Rom. 
\ ii. 29. The idea here is, that men are 



218 



II. CORINTHIANS. 



[A. D. 60. 



to be approved or rejected by God. He 
is to pass judgment on them, and that 
judgment is to be in accordance with 
his estimate of their character, and not 
according to their own. If he approves 
them they will be saved ; if he does 
not, vain will be all their empty boast- 
ing ; vain all their reliance on their 
wealth, eloquence, learning, or earthly 
honours. None will save them from 
condemnation ; not all these things can 
purchase for them eternal life. Paul 
thus seriously shows that we should 
be mainly anxious to obtain the divine 
favour. It should be the grand aim and 
purpose of our life; and we should re- 
press all disposition for vainglory or 
self-confidence ; all reliance on our ta- 
lents, attainments, or accomplishments 
for salvation. Our boast is that 

WE HAVE SUCH A REDEEMER ; AND IN 
THAT WE ALL MAT GLORY. 

REMARKS. 

1. We should have no desire to show 
off any peculiar boldness or energy of 
character which we may have. ver. 1, 2. 
We should greatly prefer to evince the 
gentleness and meekness of Christ. 
Such a character is in itself of far more 
value than one that is merely energetic 
and bold ; that is rash, authoritative, and 
fond of display. 

2. They who are officers in the 
church should have no desire to ad- 
minister discipline, ver. 2. Some men 
are so fond of power that they always 
love to exercise it. They are willing 
to show it even by inflicting punish- 
ment on others ; and " dressed in a little 
brief authority" they are constantly 
seeking occasion to show their conse- 
quence ; they magnify trifles ; they are 
unwilling to pass by the slightest of- 
fences. The reason is not that they 
love the truth, but that they love their 
own consequence, and they seek every 
opportunity to show it. 

3. All Christians and all Christian 
ministers are engaged in a warfare, 
ver. 3. They are at war with sin in 
their own hearts, and with sin wherever 
it exists on earth, and with the powers 
of darkness. With foes so numerous 



and so vigilant, they should not expect 
to live a life of ease or quietness. Peace, 
perfect peace, they may expect in hea- 
ven, not on earth. Here they are to 
fight the good fight of faith and thus to 
lay hold on eternal life. It has been 
the common lot of all the children of 
God to maintain such a war, and shall 
we expect to be exempt 1 

" Shall I be carried to the skies 
On flowery beds of ease, 
While others fought to win the prize, 
And sailed through bloody seas? 
" Are there no foes for me to face, 
Must I not stem the flood ? 
Is this vile world a friend to grace, 
To help me on to God 1" 

4. The weapons of the Christian are 
not to be carnal, but are to be spiritual, 
ver. 4. He is not to make his way by 
the exhibition of human passion ; in 
bloody strife ; and by acting under the 
influence of ambitious feelings. Truth 
is his weapon ; and armed with truth, 
and aided by the Spirit of God, he is to 
expect the victory. How different is 
the Christian warfare from others ! How 
different is Christianity from other sys- 
tems ! Mahomet made his way by arms, 
and propagated his religion amidst the 
din of battle. But not so Christianity. 
That is to make its way by the silent, 
but mighty operation of truth ; and 
there is not a rampart of idolatry and sin 
that is not yet to fall before it. 

5. The Christian should be a man 
of a pure spirit, ver. 4. He is to make 
his way by the truth. He should there- 
fore love the truth, and he should seek 
to diffuse it as far as possible. In propa- 
gating or defending it, he should be 
always mild, gentle, and kind. Truth 
is never advanced, and an adversary 
is never convinced, where passion is 
evinced ; where there is a haughty man- 
ner or a belligerent spirit. The apos- 
tolic precepts are full of wisdom, 
" speaking the truth in love" (Eph. 

iv. 15), "in MEEKNESS INSTRUCTING 

those that oppose themselves; if God 
perad venture will give them repentance 
to the acknowledging of the truth." 
2 Tim. ii. 25. 

6. In his warfare the Christian shall 
conquer, ver. 4, 5. Against the truth 



A. D. 60.] 



CHAPTER XI. 



219 



of Christianity nothing has been able 
to stand. It made its way against the 
arrayed opposition of priests and empe- 
rors ; against customs and laws ; against 
inveterate habits and opinions ; against 
all forms of sin, until it triumphed, and 
" the banners of the faith floated from 
the palaces of the Cesars." So it will 
be in all the conflicts with evil. Nothing 
is more certain than that the powers 
of darkness in this world are destined 
to fall before the power of Christian 
truth, and that every stronghold of sin 
shall yet be demolished. So it is in the 
conflicts of the individual Christian. He 
may struggle long and hard. He may 
have many foes to contend with. But 
he shall gain the victory. His triumph 
shall be secure ; and he shall yet be 
enabled to say, " I have fought a good 
fight — henceforth there is laid up for 
me a ciiown." 

"The saints in all this glorious war 
Shall conquer, though they die; 
They see the triumph from afar, 
And seize it with their eye." 

7. Yet all should feel their depend- 
ence on God. ver. 4. It is only through 
him and by his aid that we have any 
power. Truth itself has no power 
except as it is attended and directed by 
God ; and we should engage in our 
conflict feeling that none but God can 
give us the victory. If forsaken by him 
we shall fall ; if supported by him we 
may face without fear a "frowning 
world," and all the powers of the "dark 
world of hell." 

8. We should not judge by the out- 
ward appearance, ver. 7. It is the 
heart that determines the character ; 
and by that God shall judge us, and by 
that we should judge ourselves. 

9. We should aim to extend the gos- 
pel as far as possible, ver. 14 — 16. Paul 
aimed to go beyond the regions where 
the gospel had been preached, and to 
extend it to far-distant lands. So the 
"field" still "is the world." A large 
portion of the earth is yet unevangelized. 
instead, therefore, of sitting down quietly 
in enjoyment and ease, let us, like him, 
earnestly desire to extend the influence 
of pure religion, and to bring distant 



nations to the saving knowledge of the 
truth. 

10. Let us not boast in ourselves, 
ver. 17. Not of our talents, wealth, 
learning, or accomplishments let us 
glory. But let us glory that we have 
such a God as Jehovah. Let us glory 
that we have such a Redeemer as Jesus 
Christ. Let us glory that we have such 
a sanctifier as the Holy Spirit. Let us 
acknowledge God as the source of all 
our blessings, and to him let us honestly 
consecrate our hearts and our lives. 

1 1 . What a reverse of judgment there 
will yet be on human character! ver. 
17, 18. How many now commend 
themselves who will be condemned in 
the last day. How many men boast 
of their talents and morals, and even 
their religion, who will then be involved 
in indiscriminate condemnation with 
the most vile and worthless of the race. 
How anxious should we be, therefore, 
to secure the approbation of God ; and 
whatever our fellow-men may say of us, 
how infinitely desirable is it to be com- 
mended then by our heavenly Father. 

CHAPTER XL 

This chapter is connected in its 
general design with the preceding. The 
object of Paul is to vindicate himself 
from the charges which had been 
brought against him, and especially to 
vindicate his claims to the apostolic 
office. It is ironical in its character, 
and is of course severe upon the false 
teachers who had accused him in Co- 
rinth. The main purpose is to state his 
claims to the office of an apostle, and 
especially to show that when he men- 
tioned those claims, or even boasted 
of his labours, he had ground for 
doing so. It would seem that they had 
charged him with "folly" in boasting 
as he had done. Probably the false 
teachers were loud in proclaiming their 
own praise, but represented Paul as 
guilty of folly in praising himself. He 
therefore (ver. 1) asks them if they 
could bear with him a little further in 
his folly, and entreats them to do it. 
This verse contains the scope of the 
chapter ; and the remainder of the 



220 



II. CORINTHIANS. 



[A. D. 60. 



chapter is an enumeration of the 
causes which he had for this boasting, 
though probably each reason is adapted 
to some form of accusation brought 
against him. 

Having entreated them to bear with 
him a little farther, he states the reasons 
why he was disposed to go into this 
subject at all. ver. 2 — 4. It was not 
because he was disposed to sound his 
own praise, but it was from love to 
them. He had espoused them as a 
chaste virgin to Christ. He was afraid 
that their affections would be alienated 
from the Redeemer. He reminded them 
of the manner in which Eve was 
tempted ; and he reminded them that by 
the same smooth and plausible arts their 
affections might also be stolen away, 
and that they might be led into sin. 
He reminds them that there was danger 
of their receiving another gospel, and 
expresses the apprehension that they 
had done it, and that they had embraced 
a deceiver, ver. 4. 

Having made this general statement 
of his design, Paul now goes more 
into detail in answering the objections 
against him, and in showing the reasons 
which he had for boasting as he had 
done. The statement in answer to 
their objections relates to the following 
points. 

(1.) He had supposed that he was 
not behind the chiefest of the apostles. 
He had supposed that he had claims to 
the apostolic office of as high an order 
as any of them. Called to the work 
as he had been, and labouring as he 
had done, he had regarded himself as 
having an indisputable claim to the 
office of an apostle. True, they had 
charged him with being rude in speech, 
a charge which he was not disposed to 
deny, but in a far more important point 
than that he had showed that he was 
not disqualified for the apostolic office. 
In knowledge, the main qualification, 
he had not been deficient, as probably 
even his opponents were disposed to 
admit, ver. 5, 6. 

(2.) He had not deprived himself of 
the claims to the office and honours of 
an apostle by declining to receive from 



them a compensation, and by preaching 
the gospel without charge, ver. 7 — 9. 
Probably they had alleged that this was 
a proof that he knew that he had no 
claim to the honours of an apostle. 
He, therefore, states exactly how this 
was. He had received a support, but 
he had robbed other churches to do it. 
And even when he was with them, he 
had received supplies from a distant 
church in order that he might not be 
burdensome to them. The charge was, 
therefore, groundless that he knew that 
he had no right to the support due to 
an apostle. 

(3.) He declares it to be his fixed 
purpose that no one should prevent his 
boasting in that manner. And this he 
did because he loved them, and because 
he would save them from the snares 
of those who would destroy them. He 
therefore stated the true character of 
those who attempted to deceive them. 
They were the ministers of Satan, ap- 
pearing as the ministers of righteous- 
ness, as Satan himself was transformed 
into an angel of light, ver. 10 — 15. 

(4.) Paul claims the privilege of 
boasting as a fool a little farther, ver. 1 6. 
And he claims that as others boasted, 
and as they were allowed to do so by 
the Corinthians, he had also a right to 
do the same thing. They suffered them 
to boast ; they allowed them to do it 
even if they devoured them, and smote 
them, and took their property. It was 
but fair, therefore, that he should be 
allowed to boast a little of what he was 
and of what he had done. ver. 17 — 20. 

(5.) He goes, therefore, into an ex- 
tended and most tender description of 
what he had suffered, and of his claims 
to their favourable regard. He had all 
the personal advantages arising from 
birth which they could pretend to. He 
was a Hebrew, of the seed of Abra- 
ham, and a minister of Christ, ver. 
21 — 23. He had endured far more 
labours and dangers than they had done ; 
and in order to set this before them he 
enumerates the trials through which he 
had passed, and stated the labours which 
constantly came upon him. ver. 23 — 30. 
Of these things, of his sufferings, and 



A. D. 60.] 



CHAPTER XL 

TXTOULD to God ye could 

* ' bear with me a little in 



CHAPTER XL 221 

my folly : and indeed bear * with 



trials, and infirmities, he felt that he 
had a right to speak, and these consti- 
tuted a far higher claim to the confi- 
dence of the Christian church than 
the endowments of which his adversa- 
ries boasted. 

(6.) As another instance of peril 
and suffering, he refers to the fact that 
his life was endangered when he was in 
Damascus, and that he barely escaped 
by being lowered down from the wall 
of the city. ver. 31 — 33. The con- 
clusion which Paul doubtless intends 
should be derived from all this is, that 
he had far higher grounds of claim to the 
office of an apostle than his adversaries 
would admit, or than they could furnish 
themselves. He admitted that he was 
weak and subject to infirmities ; he did 
not lay claim to the graces of a polished 
elocution, as they did ; but if a life of 
self-denial and toil, of an honest devo- 
tion to the cause of truth at imminent 
and frequent hazard of life, constituted 
an evidence that he was an apostle, he 
had that evidence. They appealed to 
their birth, their rank, their endowments 
as public speakers. In the quiet and 
comfort of a congregation and church 
established to their hands ; in reaping 
the avails of the labours of others ; and 
in the midst of enjoyments, they coolly 
laid claims to the honours of the mi- 
nisterial office, and denied his claims. 
In trial, and peril, and labour, and 
poverty ; in scourges, and imprison- 
ments, and shipwrecks ; in hunger and 
thirst ; in unwearied travelling from 
place to place ; and in the care of all the 
churches, were his claims to their respect 
and confidence, and he was willing that 
any one that chose should make the com- 
parison between them. Such was his 
" foolish" boasting ; such his claims to 
their confidence and regard. 

1. Would to God. Greek, 'I would' 
("Opsxoi/). This expresses earnest de- 
sire, but in the Greek there is no appeal 
19* 



2 For I am jealous over you 



* or, ye do bear. 



to God. The sense would be well ex- 
pressed by ' O that,' or ' I earnestly wish.' 
% Ye could bear with me. That you 
would bear patiently with me ; that you 
would hear me patiently, and suffer me 
to speak of myself. % In my folly. 
Folly in boasting. The idea seems to 
be, 'I know that boasting is generally 
foolish, and that it is not to be indulged 
in. But though it is to be generally 
regarded as folly, yet circumstances 
compel me to it, and I ask your in- 
dulgence in it.' It is possible also that 
his opponents accused him of folly in 
boasting so much of himself. % And 
indeed bear with me. Marg. Ye do 
bear. But the text has probably the 
correct rendering. It is the expression 
of an earnest wish that they would tole- 
rate him a little in this. He entreats 
them to bear with him because he was 
constrained to it. 

2. For I am jealous over you. This 
verse expresses the reason why he was 
disposed to speak of his attainments, 
and of what he had done. It was be- 
cause he loved them, and because he 
feared that they were in danger of being 
seduced from the simplicity of the gos- 
pel. The phrase ' I am jealous' (Z»\&>) 
means properly, I ardently love you ; I 
am full of tender attachment to you. 
The word was usual among the Greeks 
to denote an ardent affection of any 
kind (from £a», to boil, to be fervid or 
fervent). The precise meaning is to 
be determined by the connexion. See 
Note on 1 Cor. xii. 31. The word may 
denote the jealousy which is felt by an 
apprehension of departure from fidelity 
on the part of those whom we love ; or 
it may denote a fervid and glowing at- 
tachment. The meaning here proba- 
bly is, that Paul had a strong attach- 
ment to them. If With godly jealousy. 
Greek, " with the zeal of God" (Qtod 
£«\0»). That is, with very great or 
vehement zeal — in accordance with the 



II. CORINTHIANS. 



[A.D.60. 



with godly jealousy : for I have 
espoused you a to one husband, 

a Hos. 2. 19, 20. b Le. 21. 13. 



Hebrew custom when the name God is 
used to denote any thing signally great, 
as the phrase ' mountains of God,' 
meaning very elevated or lofty moun- 
tains. The mention of this ardent 
attachment suggested what follows. 
His mind reverted to the tenderness of 
the marriage relation, and to the possi- 
bility that in that relation the affections 
might be estranged. He makes use of 
this figure, therefore, to apprize them of 
the change which he apprehended. 
f For I have espoused you, &c. The 
word here used (a^i^a) means proper- 
ly to adapt, to fit, to join together. 
Hence to join in wedlock, to marry. 
Here it means to marry to another ; and 
the idea is, that Paul had been the agent 
employed in forming a connexion, simi- 
lar to the marriage connexion, between 
them and the Saviour. The allusion 
here is not certain. It may refer to the 
custom which prevailed when friends 
made and procured the marriage for the 
bridegroom ; or it may refer to some 
custom like that which prevailed among 
the Lacedemonians where persons were 
employed to form the lives and manners 
of virgins and prepare them for the du- 
ties of the married life. The sense is 
clear. Paul claims that it was by his 
instrumentality that they had been united 
to the Redeemer. Under him they had 
been brought into a relation to the Sa- 
viour similar to that sustained by the 
bride to her husband ; and he felt all 
the interest in them which naturally 
grew out of that fact and from a desire 
to present them blameless to the pure 
Redeemer. The relation of the church 
to Christ is often represented by mar- 
riage. See Eph. v. 23 — 33. Rev. xix. 
7 ; xxi. 9. 1 To one husband. To the 
Redeemer, ^ That 1 may present you 
as a chaste virgin to Christi The al- 
lusion here, according to Doddridge, is, 
to the custom among the Greeks "of 
having an officer whose business it was 
to educate and form young women, 



that I may present you as a 
chaste virgin b to Christ. 

3 But I fear, lest by any 



especially those of rank and figure, de- 
signed for marriage, and then to present 
them to those who were to be their 
husbands, and if this officer through 
negligence permitted them to be cor- 
rupted between the espousals and the 
consummation of the marriage, great 
blame would fall upon him." Such a 
responsibility Paul felt. So anxious 
was he for the entire purity of that 
church which was to constitute "the 
bride, the Lamb's wife;" so anxious 
that all who were connected with that 
church should be presented pure in 
heaven. 

3. But I fear. Paul had just com- 
pared the church to a virgin, soon to be 
presented as a bride to the Redeemer. 
The mention of this seems to have sug- 
gested to him the fact that the first wo- 
man was deceived and led astray by the 
tempter, and that the same thing might 
occur in regard to the church which he 
was so desirous should be preserved 
pure. The grounds of his fear were, 
( 1 .) That Satan had seduced the first 
woman, thus demonstrating that the 
most holy were in danger of being led 
astray by temptation; and, (2.) That 
special efforts were made to seduce them 
from the faith. The persuasive arts of 
the false teachers ; the power of phi- 
losophy ; and the attractive and cor- 
rupting influences of the world, he had 
reason to suppose might be employed 
to seduce them from simple attachment 
to Christ, t Lest by any means. Lest 
somehow Qjt.wrm'). It is implied that 
many means would be used ; that all arts 
would be tried ; and that in some way, 
which perhaps they little suspected, these 
arts would be successful, unless they 
were put constantly on their guard. 
f As the serpent beguiled Eve. See 
Gen. hi. 1 — 11. The word serpent here 
refers doubtless to Satan who was the 
agent by whom Eve was beguiled. 
See John viii. 44. 1 John iii. 8. Rev. 
xii. 9 ; xx. 2. Paul did not mean that 



A.D. 60.] 



CHAPTER XI. 



223 



means, as the serpent beguiled 
Eve through his subtil ty, so your 

they were in danger of being corrupted 
in the same way, but that similar efforts 
would be made to seduce them. Satan 
adapts his temptations to the character 
and circumstances of the tempted. He 
varies them from age to age, and applies 
them in such a way as best to secure 
his object. Hence all should be on their 
guard. No one knows the mode in 
which he will approach him, but all 
may know that he will approach them 
in some way. \ Through his subtilty. 
See Gen. iii. 1 . By his craft, art, wiles 
(h ttj Tr'jLvcv^yU). The word implies 
that shrewdness, cunning, craft was 
employed. A tempter always employs 
cunning and art to accomplish his object. 
The precise mode in which Satan ac- 
complished his object is not certainly 
known. Perhaps the cunning consist- 
ed in assuming an attractive form — a 
fascinating manner — a manner fitted to 
charm ; perhaps in the idea that the 
eating of the forbidden fruit had en- 
dowed a serpent with the power of 
reason and speech above all other ani- 
mals, and that it might be expected to 
produce a similar transformation in Eve. 
At all events there were false pretences 
and appearances, and such Paul appre- 
hended would be employed by the false 
teachers to seduce and allure them. See 
on ver. 13, 14. f So your minds 
should be corrupted. So your thoughts 
should be perverted. So your hearts 
should be alienated. The mind is cor- 
rupted when the affections are alienated 
from the proper object, and when the 
soul is filled with unholy plans, and pur- 
poses, and desires. <{ From the sim- 
plicity that is in Christ, (1.) From 
simple and single-hearted devotedness to 
hiill — from pure and unmixed attach- 
ment to him. The fear was that their 
affections would be fixed on other objects, 
and that the singleness and unity of their 
devotedness to him would be destroyed. 
(2.) From bis pure doctrines. By the 
admixture of philosophy ; by the opi- 
nions of the world there was danger 



minds should be corrupted from 
the simplicity that is in Christ. 



that their minds should be tuimed away 
from their hold on the simple truths 
which Christ had taught. (3.) From 
that simplicity of mind and heart ; that 
childlike candour and docility; that 
freedom from all guile, dishonesty, and 
deception which so eminently character- 
ized the Redeemer. Christ had a single 
aim ; was free from all guile ; was pure- 
ly honest ; never made use of any im- 
proper arts ; never resorted to false ap- 
pearances, and never deceived. His 
followers should in like manner be art- 
less and guileless. There should be no 
mere cunning, no trick, no craft in ad- 
vancing their purposes. There should 
be nothing but honesty and truth in all 
that they say. Paul was afraid that 
they would lose this beautiful simplicity 
and artlessness of character and man- 
ner ; and that they would insensibly be 
led to adopt the maxims of mere cun- 
ning, of policy, of expediency, of seduc- 
tive arts which prevailed so much in the 
world — a danger which was imminent 
among the shrewd and cunning people 
of Greece ; but which is confined to no 
time and no place. Christians should 
be more guileless than even children are; 
as pure and free from trick, and from 
art and cunning as was the Redeemer 
himself. (4.) From the simplicity in 
ivorship which the Lord Jesus com- 
mended and required. The worship 
which the Redeemer designed to esta- 
blish was simple, unostentatious, and 
pure — strongly in contrast with the 
gorgeousness and corruption of the 
pagan worship, and even with the im- 
posing splendour of the Jewish temple 
service. He intended that it should be 
adapted to all lands, and such as could 
be offered by all classes of men — a pure 
worship, claiming first the homage of 
the heart, and then such simple external 
expressions as should best exhibit the 
homage of the heart. How easily might 
this be corrupted ! What temptations 
were there to attempt to corrupt it by 
those who had been accustomed to tho 



224 



II. CORINTHIANS. 



[A. D. 60. 



4 For if he that cometh 



magnificence of the temple service, and 
who would suppose that the religion 
of the Messiah could not be less gor- 
geous than that which was designed to 
shadow forth his coming ; and by those 
who had been accustomed to the splen- 
did rites of the pagan worship, and who 
would suppose that the true religion 
ought not to be less costly and splendid 
than the false religion had been. If so 
much expense had been lavished on 
false religions, how natural to suppose 
that equal costliness at least should be 
bestowed on the true religion. Ac- 
cordingly the history of the church for a 
considerable part of its existence has 
been little more than a record of the va- 
rious forms in which the simple worship 
instituted by the Redeemer has been 
corrupted, until all that was gorgeous in 
pagan ceremonies and splendid in the 
Jewish ritual has been introduced as a 
part of Christian worship. (5.) From 
simplicity in dress and manner of living. 
The Redeemer's dress was simple. His 
manner of living was simple. His re- 
quirements demand great simplicity and 
plainness of apparel and manner of 
life. 1 Pet. hi. 3—6. 1 Tim. ii. 9, 10. 
Yet how much proneness is there at all 
times to depart from this ! What a be- 
setting sin has it been in all ages to 
the church of Christ ! And how much 
pains should there be that the very sim- 
plicity that is in Christ should be ob- 
served by all who bear the Christian 
name ! 

4. For if he that cometh, &c. There 
is much difficulty in this verse in ascer- 
taining the true sense, and expositors 
have been greatly perplexed and divided 
in opinion, especially with regard to the 
true sense of the last clause, " ye might 
well bear with him." It is difficult to 
ascertain whether Paul meant to speak 
ironically or seriously; and different 
views will prevail as different views are 
taken of the design. If it be supposed that 
he meant to speak seriously, the sense 
will be, ' If the false teacher could re- 
commend a better Saviour than I have 



preacheth another Jesus, whom 



done, or a Spirit better able to sanctify 
and save, then there would be a pro- 
priety in your receiving him and tole- 
rating his doctrines.' If the latter, 
then the sense will be, 'You cannot 
well bear with me ,- but if a man comes 
among you preaching a false Saviour, 
and a false Spirit, and a false doctrine, 
then you bear with him without any 
difficulty.' Another interpretation still 
has been proposed, by supposing that 
the word " me" is to be supplied at the 
close of the verse instead of " him," 
and then the sense would be, ' If you re- 
ceive so readily one who preaches 
another gospel, one who comes with 
far less evidence that he is sent from 
God than I have, and if you show your- 
selves thus ready to fall in with any 
kind of teaching that may be brought 
to you, you might at least bear with 
me also.' Amidst this variety it is not 
easy to ascertain the true sense. To 
me it seems probable, however, that Paul 
spoke seriously, and that our translation 
has expressed the true sense. The 
main idea doubtless is, that Paul felt 
that there was danger that they would 
be corrupted. If they could bring a 
better gospel, a more perfect system, 
and proclaim a more perfect Saviour 
thei*e would be no such change. But 
that could not be expected. It could 
not be done. If therefore they preach- 
ed any other Saviour or any other gos- 
pel; if they departed from the truths 
which he had taught them, it would be 
for the worse. It could not be other- 
wise. The Saviour whom he preached 
was perfect, and was able to save. The 
Spirit which he preached was perfect, 
and able to sanctify. The gospel which 
he preached was perfect, and there was 
no hope that it could be improved. Any 
change must be for the worse ; and as 
the false teachers varied from his in- 
structions, there was every reason to ap- 
prehend that their minds would be 
corrupted from the simplicity that was 
in Christ. The principal idea, there- 
fore, is, that the gospel which he preached 



A. D. 60.] 



CHAPTER XI. 



225 



we have not preached, or if ye 
receive another spirit, which ye 
have not received, or another" 

aGa. 1.7,8. 



was as perfect as it could be, and that 
any change would be for the worse. 
No doctrine which others brought could 
be recommended because it was better. 
By the phrase ' he that cometh' is meant 
doubtless the false teacher in Corinth. 
1 Preacheth another Jesus. Proclaims 
one who is more worthy of your love 
and more able to save. If he that 
comes among you and claims your 
affections can point out another Christ 
who is more worthy of your confidence, 
then I admit that you do well to receive 
him. It is implied here that this could 
not be done. The Lord Jesus in his 
character and work is perfect. No Sa- 
viour superior to him has been provided ; 
none but him is necessary, t Whom 
we have not preached. Let them show, 
if they can, that they have any Saviour 
to tell of whom we have not preached. 
We have given all the evidence that 
we are sent by God, and have laid all 
the claim to your confidence, which they 
can do for having made known the 
Saviour. They with all their pretensions 
have no Saviour to tell you of with 
whom we have not already made you 
acquainted. They have no claims, there- 
fore, from this quarter which we have 
not also. ^ Or if ye receive another 
spirit, &c. If they can preach to you 
another Sanctifier and Comforter ; or if 
under their ministry you have received 
higher proofs of the power of the Spirit 
in performing miracles ; in the gift of 
tongues; in renewing sinners and in 
comforting your hearts. The idea is, 
that Paul had proclaimed the existence 
and agency of the same Holy Spirit 
which they did ; that his preaching had 
been attended with as striking proofs 
of the presence and power of that Spirit ; 
that he had all the evidence of a divine 
commission from such an influence at- 
tending his labours which they could 
possibly have. They could reveal no 
spirit better able to sanctify and save ; 
none who had more power than the 



gospel, which ye have not ac- 
cepted, ye might well bear 1 with 
him. 



or, with me. 



Holy Spirit which they had received 
under the preaching of Paul, and there 
was therefore no reason why they should 
be " corrupted" or seduced from the 
simple doctrines which they had received, 
and follow others. 1 Or another gos~ 
pel, &c. A gospel more worthy of 
your acceptance — one more free, more 
full, more rich in promises ; one that 
revealed a better plan of salvation, or 
that was more full of comfort and peace. 
f Ye might well hear with him. Marg. 
"with me." The word him is not in 
the Greek ; but is probably to be sup- 
plied. The sense is, there would then 
be some excuse for your conduct. There 
would be some reason why you should 
welcome such teachers. But if this 
cannot be done ; if they can preach no 
other and no better gospel and Saviour 
than I have done, then there is no excuse. 
There is no reason why you should 
follow such teachers and foi-sake those 
who were your earliest guides in reli- 
gion. — Let us never forsake the gospel 
which we have till we are sure we can 
get a better. Let us adhere to the sim- 
ple doctrines of the New Testament 
until some one can furnish better and 
clearer doctrines. Let us follow the 
rules of Christ in our opinions and our 
conduct ; our plans, our mode of wor- 
ship, our dress, and our amusements, 
engagements, and company, until we 
can certainly ascertain that there are 
better rules. A man is foolish for mak- 
ing any change until he has evidence 
that he is likely to better himself; and 
it remains yet to be proved that any 
one has ever bettered himself or his 
family by forsaking the simple doctrines 
of the Bible, and embracing a philoso- 
phical speculation ; by forsaking the 
scriptural views of the Saviour as the 
incarnate God, and embracing the views 
which represent him as a mere man ; by 
forsaking the simple and plain rules of 
Christ about our manner of life, our 
dress, and our words and actions, and cm- 



226 



II. CORINTHIANS. 



[A. D. 60. 



5 For I suppose I ■ was not a 
whit behind the very chiefest 
apostles. 

6 But though b I be rude in 

a 1 Co. 15. 10. c. 12. 11. 
b 1 Co. 1. 17. 2. 1, 13. 



bracing those which are recommended 
by mere fashion and by the customs of 
a gay world. 

5. For I suppose, &c. I think that 
I gave as good evidence that I was com- 
missioned by God as the most eminent 
of the apostles. In the miracles which 
I performed ; in the abundance of my 
labours, and in my success, I suppose 
that I did not fall behind any of them. 
If so, I ought to be regarded and treated 
as an apostle ; and if so, then the false 
teachers should not be allowed to sup- 
plant me in your affections, or to seduce 
you from the doctrines which I have 
taught. On the evidence that Paul 
was equal to others in the proper proof 
of a commission from God, see Notes 
on ver. 21 — 30. 

6. But though I be rude in speech. 
See Note, ch. x. 10. The word rendered 
rude here (jV/wt»?) means properly a 
private citizen, in opposition to one in a 
public station ; then a plebeian, or one 
unlettered or unlearned, in opposition to 
one of more elevated rank, or one who 
is learned. See Notes on Acts iv. 13. 
1 Cor. xiv. 16. The idea is, my lan- 
guage is that of a plain unlettered per- 
son. This was doubtless charged upon 
him by his enemies, and it may be that 
he designed in part to admit the truth 
of the charge, t Yet not in knowledge. 
I do not admit that I am ignorant of 
the religion which I profess to teach. 
I claim to be acquainted with the doc- 
trines of Christianity. It does not ap- 
pear that they charged him with igno- 
rance. If it be asked how the admission 
that he was rude in speech consists with 
the fact that he was endowed by the 
Holy Spirit with the power of speaking 
languages, we may observe that Paul 
had undoubtedly learned to speak Greek 
in his native place (Tarsus in Cilicia), 
and that the Greek which he had learned 



speech, yet not c in knowledge ; 
but we have been thoroughly 
made manifest d among you in 
all things. 

7 Have I committed an offence 

cEp. 3. 4. d c. 12. 12. 



there was probably a corrupt kind, such 
as was spoken in that place. It was 
this Greek which he probably continued 
to speak ; for there is no more reason 
to suppose that the Holy Spirit would 
aid him in speaking a language which 
he had thus early learned than he 
would in speaking Hebrew. The en- 
dowments of the Holy Spirit were con- 
ferred to enable the apostles to speak 
languages which they had never learned, 
not in perfecting them in languages 
with which they were before acquainted. 
It may have been true, therefore, that 
Paul may have spoken some languages 
which he never learned with more 
fluency and perfection than he did those 
which he had learned to speak when 
he was young. See the remarks of the 
Archbishop of Cambray, as quoted by 
Doddridge in he. It may be remarked, 
also, that some estimate of the manner 
of Paul on this point may be formed 
from his writings. Critics profoundly 
acquainted with the Greek language 
remark, that while there is great energy 
of thought and of diction in the writings 
of Paul ; while he chooses or coins 
most expressive words, yet that there is 
everywhere a want of Attic elegance 
of manner, and of the smoothness and 
beauty which were so grateful to a 
Grecian ear. ^ But we have been 
thoroughly made manifest, &c. You 
have known all about me. I have con- 
cealed nothing from you, and you have 
had ample opportunity to become tho- 
roughly acquainted with me. The 
meaning is, ' I need not dwell on this. 
I need speak no more of my manner 
of speech or knowledge. With all that 
you are well acquainted.' 

7. Have I committed an offence. 
Have I done wrong. Greek, ' Have I 
committed a sin.' There is here a some- 
what abrupt transition from the pre- 



A. D. 60.] 



CHAPTER XI. 



227 



in abasing myself that ye might 
be exalted, because I have 
preached to you the gospel of 
God freely ? 

8 I robbed other churches, 



vious verse ; and the connexion is not 
very apparent. Perlmps the connexion 
is this. ' I admit my inferiority in re- 
gard to my manner of speaking. But 
this does not interfere with my full 
understanding of the doctrines which I 
preach, nor does it interfere with the 
numerous evidences which I have fur- 
nished that I am called to the office of 
an apostle. What then is the ground 
of offence 1 In what have I erred 1 
Wherein have I shown that I was not 
qualified to be an apostle ? Is it in the 
fact that I have not chosen to press my 
claim to a support, but have preached 
the gospel without charge!' There can 
be no doubt that they urged this as an 
objection to him, and as a proof that he 
was conscious that he had no claim to 
the office of an apostle. See Notes on 
1 Cor. ix. 3 — 18. Paul here answers 
this charge ; and the sum of his reply 
is, that he had received a support, but 
that it had come from others, a support 
which they had furnished because the 
Corinthians had neglected to do it. 
*j[ In ubasing my* elf. By labouring 
with my own hands ; by submitting to 
voluntary poverty, and by neglecting to 
urge my reasonable claims for a support. 
f That ye might he exulted. In spiritual 
blessings and comforts. I did it because 
I could thus better promote religion 
among you. I could thus avoid the 
charge of aiming at the acquisition of 
wealth; could shut the mouths of gain- 
sayers, and could more easily secure 
access to you. Is it now to be seriously 
urged as a fault that I have sought your 
welfare, and that in doing it I have 
submitted to great self-denial and to 
many hardships ? See Notes on 1 Cor. 
ix. 18, seq. 

8. / robbed other churches. The 
churches of Macedonia and elsewhere;, 
which had ministered to his wants. 



taking wages of them > to do you 
service. 

9 And when I was present 
with you, and wanted, I a was 
chargeable to no man : for that 

a Ac. 18. 3. 1 Th. 2. 9. 



Probably he refers especially to the 
church at Philippi (see Phil. iv. 15, 16), 
which seems to have done more than 
almost any other church for his support. 
By the use of the word " robbed" here 
Paul does not mean that he had ob- 
tained any thing from them in a violent 
or unlawful manner, or any thing which 
they did not give voluntarily. The word 
(iruAiint) means properly, 'I spoiled, 
plundered, robbed,' but the idea of Paul 
here is, that he, as it were, robbed them, 
because he did not render an equivalent 
for what they gave him. They sup- 
ported him when he was labouring for 
another people. A conqueror who 
plunders a country gives no equivalent 
for what he takes. In this sense only 
could Paul say that he had plundered 
the church at Philippi. His general 
principle was, that " the labourer was 
worthy of his hire," and that a man 
was to receive his support from the 
people for whom he laboured (see 1 Cor. 
7 — 14), but this rule he had not ob- 
served in this case. ^ Taking wages 
of them. Receiving a support from 
them. They bore my expenses. % To 
do you service. That I might labour 
among you without being supposed to 
be striving to obtain your property, and 
that I might not be compelled to labour 
with my own hands, and thus to pre- 
vent my preaching the gospel as I could 
otherwise do. The supply from other 
churches rendered it unnecessary in a 
great measure that his time should be 
taken off from the ministry in order to 
obtain a support. 

9. And when I was present with 
you. When I was labouring in order 
to build up the church in Corinth. 
H / was chargeable to no man. I was 
burdensome to no one; or more literally, 
1 1 did not lie as a dead weight upon 
you.' The word here used, which 



228 



II. CORINTHIANS. 



[A. D. 60. 



which was lacking to me, the a 
brethren which came from Mace- 
donia supplied : and in all things 
I have kept myself from being 
burdensome unto you, and so 
will I keep myself. 

a. Ph. 4. 10, 15. 



occurs nowhere else in the New Testa- 
ment (n'j.nvde_K}ia-cL), means, literally, to 
become torpid against, i. e. to the detri- 
ment of any one ; and hence to be bur- 
densome. According to Jerome, its use 
here is a Cilicism of Paul. The idea is 
that he did not lead a torpid, inactive life 
at the expense of others. He did not 
expect a support from them when he 
was doing nothing ; nor did he demand 
support which would in any sense be a 
burden to them. By his own hands 
(Acts xviii. 3), and by the aid which 
he received from abroad, he was sup- 
ported without deriving aid from the 
people of Corinth. *|f And in all things, 
&c. In all respects I have carefully 
kept myself from being a burden on the 
church. Paul had no idea of living at 
other men's expense when he was doing 
nothing. He did not, as a general 
thing, mean to receive any thing for 
which he had not rendered a fair equiva- 
lent—a just principle for ministers and 
for all other men. See ch. xii. 13. 

1 0. As the truth of Christ is in me. 
That is, I solemnly declare this as in 
the presence of Christ. As I am a 
Christian man ; as I feel bound to de- 
clare the truth, and as I must answer to 
Christ. It is a solemn form of assevera- 
tion, equal to an oath. See Note on 
Rom. ix. 1. Comp. 1 Tim. ii. 7. f No 
man shall stop me, &c. Marg. This 
boasting shall not be stopped in me. 
See Note on 1 Cor. ix. 15. The idea 
here is, that Paul was solemnly deter- 
mined that the same thing should con- 
tinue. He had not been burdensome 
to any, and he was resolved that he 
would not be. Rather than be burden- 
some he had laboured with his own 
hands, and he meant to do it still. No 
man in all Achaia should ever have 
reason to say that he had been an 



10 As the truth of Christ is 
in me, 1 no man shall stop me 
of this boasting in the regions 
of Achaia. 

11 Wherefore ? because I love 
you not ? God knoweth. 

1 this boasting shall not be stopped in me. 



idler, and had been supported by the 
churches when he was doing nothing. 
It was the fixed and settled purpose of 
his life never to be burdensome to any 
man. What a noble resolution ! How 
fixed were the principles of his life ! 
And what an instance of magnanimous 
self-denial and of elevated purpose ! 
Every man, minister or otherwise, should 
adopt a similar resolution. He should 
resolve to receive nothing for which he 
has not rendered a fair equivalent, and 
resolve if he has health never to be a 
burden to his friends or to the church 
of God. And even if sick he may yet 
feel that he is not burdensome to others. 
If he is gentle and grateful ; if he makes 
no unnecessary care ; and especially 
if he furnishes an example of patience 
and piety, and seeks the blessing of God 
on his benefactors, he furnishes them 
what they will usually esteem an ample 
equivalent. No man need be burden- 
some to his friends ; and all should 
resolve that by the grace of God they 
never will be. There is considerable 
variety in the MSS. here (see Mill on 
the place), but in regard to the general 
sense there can be no doubt. Nothing 
should ever hinder this boasting ; no- 
thing should deprive him of the privilege 
of saying that he had not been a burden. 
Tf In the regions of Achaia. Achaia 
was that part of Greece of which Co- 
rinth was the capital. See Note on 
Acts xviii. 12. 

11. Wherefore, &c. Tt is not be- 
cause I do not love you. It is not from 
pride, or because I would not as willingly 
receive aid from you as from any other. 
It is not because I am more unwilling 
to be under obligation to you than to 
others. I have a deep and tender attach- 
ment to you ; but it is because I can 
thus best promote the gospel, and ad- 



A. D. 60.] 



CHAPTER XI. 



229 



12 But what I do, that I will 
do, that I may cut off occasion 
from them a which desire occa- 

aGa.1.7. Ph. 1. 15, &c. 



vance the kingdom of the Redeemer. 
Possibly it might have been thought 
that his unwillingness to receive aid 
from them was some proof of reserve 
towards them or want of affection, and 
this may have been urged against him. 
This he solemnly denies. 

12. But what I do. The course of 
life which I have been pursuing I will 
continue to pursue. That is, I will 
continue to preach as I have done with 
out demanding a support. I will labour 
with my own hands if necessary ; I will 
preach without demanding rigidly what 
I might be entitled to. 1 That I may 
cut off occasion. That I may give them 
no opportunity of accusing me of de- 
siring to grow rich, and of calumniating 
me. Paul meant that they should have 
no plausible pretext even for accusing 
him ; that no man should be able to 
say that he was preaching merely for 
the hire. ^ Which desire occasion. No 
doubt his enemies eagerly sought oppor- 
tunities of accusing him, and greatly 
wished for some plausible reason for 
charging him with that which would be 
disgraceful and ruinous to his character. 
Or it may mean that they desired oppor- 
tunity from the example of Paul to 
justify themselves in their course ; that 
they took wages from the church at 
Corinth largely, and desired to be able 
to say that they had his example. 
TJ That wherein they glory. Probably 
meaning that they boasted that they 
preached the gospel gratis; that they 
received nothing for their labours. Yet 
while they did this, it is not improbable 
that they received presents of the Co- 
rinthians, and under various pretences 
contrived to get from them an ample 
support, perhaps much more than would 
have been a reasonable compensation. 
Men who profess to preach the gospel 
gratis usually contrive in various ways 
to get more from the people than those 
who receive a regular and stipulated 
20 



sion ; that wherein they glory, 
they may be found even as we. 
13 For such are false b apostles, 

&Ga.2. 4. 2Pe.2. 1. Uno.4.1. Re. 2. 2. 



compensation. By taxing pretty libe- 
rally their hospitality ; by accepting 
liberal presents ; by frequent proclama- 
tion of their self-denial and their poverty, 
they usually filch large amounts from 
the people. No people were ever louder 
in praise of poverty, or in proclamation 
of their own self-denials than some 
orders of monks, and that when it might 
be said almost that the richest possessions 
of Europe were passing into their hands. 
At all events, Paul meant that these 
men should have no opportunity from 
his course to take any such advantage. 
He knew what he had a right to 
(1 Cor. ix.), but he had not urged the 
right. He had received nothing from 
the church at Corinth, and he meant 
to receive nothing. He had honestly 
preached the gospel to them without 
charge, and he meant still to do it. 
1 Cor. ix. 18. They should, therefore, 
have no opportunity from his conduct 
either to accuse him of preaching for 
money, or of sheltering themselves under 
his example in pretending to preach for 
nothing when they were in fact obtain- 
ing large sums from the people. 1 They 
may be found even as we. That they 
may be compelled honestly to pursue 
such a course as I do, and be found to 
be in fact what they pretend to be. 
The sense is, ' I mean so to act that if 
they follow my example, or plead my 
authority, they may be found to lead an 
honest life ; and that if they boast on 
this subject, they shall boast strictly 
according to truth. There shall be no 
trick; nothing underhanded or decep- 
tive in what they do so far as my 
example can prevent it.' 

13. For such are false apostles. 
They have no claim to the apostolic 
office. They are deceivers. They pre- 
tend to be apostles ; but they have no 
divine commission from the Redeemer. 
Paul had thus far argued the case with- 
out giving them an explicit designation 



230 



II. CORINTHIANS. 



[A. D. 60. 



deceitful a workers, transforming 
themselves into the apostles of 
Christ. 

a Ph. 3. 2. Tit. 1. 10, 11. 

as deceivers. But here he says that 
men who had conducted thus ; who had 
attempted to impose on the people ; who 
had brought another gospel, whatever 
pretences they might have — and he was 
not disposed to deny that there was 
much that was plausible, — were really 
impostors and the enemies of Christ. 
It is morally certain, from ver. 22, that 
these men were Jews ; but why they 
had engaged in the work of preaching, 
or why they had gone to Corinth, 
cannot with certainty be determined. 
1 Deceitful workers. Impostors. Men 
who practise various arts to impose on 
others. They were crafty, and fraudulent, 
and hypocritical. It is probable that 
they were men who saw that great ad- 
vantage might be taken of the new 
religion ; men who saw the power which 
it had over the people, and who saw 
the confidence which the new converts 
were inclined to repose in their teachers ; 
perhaps men who had seen the disciples 
to the Christian faith commit all their 
property to the hands of the apostles, 
or who had heard of their doing it 
(Comp. Acts iv. 34, 35), and who sup- 
posed that by pretending to be apostles 
also they might come in for a share of 
this confidence, and avail themselves 
of this disposition to commit their pro- 
perty to their spiritual guides. To suc- 
ceed, it was needful as far as possible 
to undermine the influence of the true 
apostles, and take their place in the 
confidence of the people. Thence they 
were ' deceitful (Joxiot) workers,' full 
of trick, and cunning, and of plausible 
arts to impose on others. 1 Transform- 
ing themselves, &c. Pretending to be 
apostles. Hypocritical and deceitful, 
they yet pretended to have been sent 
by Christ. This is a direct charge of 
hypocrisy. They knew they were de- 
ceivers ; and yet they assumed the high 
claims of apostles of the Son of God. 
14. And no marvel. And it is not 



14 And no marvel ; for Satan b 
himself is transformed into an 
angel of light. 

b Ge. 3. 1, 5. Re. 12. 9. 



wonderful, ver. 15. Since Satan him- 
self is capable of appearing to be an 
angel of light, it is not to be deemed 
strange that those who are in his service 
also should resemble him. 1 For Satan 
himself is transformed, &c. That is, 
he who is an apostate angel ; who is 
malignant and wicked ; who is the 
prince of evil, assumes the appearance 
of a holy angel. Paul assumes this 
as an indisputable and admitted truth, 
without attempting to prove it, and 
without referring to any particular in- 
stances. Probably he had in his eye 
cases where Satan put on false and de- 
lusive appearances for the purpose of 
deceiving, or where he assumed the 
appearance of great sanctity and reve- 
rence for the authority of God. Such 
instances occurred in the temptation 
of our first parents (Gen. iii. 1 — 6), 
and in the temptation of the Saviour. 
Matt. iv. The phrase ' an angel of 
light,' means a pure and holy angel, 
light being the emblem of purity and 
holiness. Such are all the angels that 
dwell in heaven ; and the idea is, that 
Satan assumes such a form as to appear 
to be such an angel. Learn here, 
(1.) His power. He can assume such 
an aspect as he pleases. He can dis- 
semble and appear to be eminently pious. 
He is the prince of duplicity as well as 
of wickedness ; and it is the consumma- 
tion of bad power for an individual to 
be able to assume any character which 
he pleases. (2.) His art. He is long 
practised in deceitful arts. For six 
thousand years he has been practising 
the art of delusion. And with him it 
is perfect. (3.) We are not to suppose 
that all that appears to be piety is piety. 
Some of the most plausible appearances 
of piety are assumed by Satan and his 
ministers. None ever professed a pro- 
founder regard for the authority of God 
than Satan did when he tempted the 
Saviour. And if the prince of wicked- 



A.D.60.] 



CHAPTER XL 



231 



15 Therefore it is no great 
thing if his ministers also be 
transformed as the ministers of 
righteousness ; whose end a shall 
be according to their works. 

a Ph. 3. 19. 



ness can appear to be an angel of light, 
we are not to be surprised if those who 
have the blackest hearts appear to be 
men of most eminent piety. (4.) We 
should be on our guard. We should 
not listen to suggestions merely because 
they appear to come from a pious man, 
nor because they seem to be prompted by 
a regard to the will of God. We may 
be always sure that, if we are to be 
tempted, it will be by some one having 
a great appearance of virtue and religion. 
(5.) We are not to expect that Satan 
will appear to man to be as bad as he 
is. He never shows himself openly to 
be a spirit of pure wickedness ; or black 
and abominable in his character ; or full 
of evil and hateful. He would thus 
defeat himself. It is for this reason that 
wicked men do not believe that there 
is such a being as Satan. Though 
continually under his influence and 'led 
captive by him at his will,' yet they 
neither see him, nor the chains which 
lead them, nor are they willing to be- 
lieve in the existence of the one or the 
other. 

15. Therefore it is no great thing, 
&c. It is not to be deemed surprising. 
You are not to wonder if men of the 
basest, blackest character put on the 
appearance of the greatest sanctity, and 
even become eminent as professed 
preachers of righteousness. % Whose 
end shall be, &c. Whose final destiny. 
Their doom in eternity shall not be ac- 
cording to their fair professions and 
plausible pretences, for they cannot de- 
ceive God ; but shall be according to 
their real character, and their works. 
Their work is a work of deception, and 
they shall be judged according to that. 
What revelations there will be in the 
day of judgment, when all impostors 
shall be unmasked, and when all hypo- 
crites and deceivers shall be seen in their 



16 1 say again, Let no man 
think me a fool ; * if otherwise, 
yet as a fool 1 receive me, that I 
may boast myself a little. 

17 That which I speak, I 



be. 12.6. 11. 



or, suffer. 



true colours ! And how desirable is it 
that there should be such a day to dis- 
close all beings in their true character, 
and forever to remove imposture and 
delusion from the universe ! 

16. / say again. I repeat it. He 
refers to what he had said in ver. 1. 
The sense is, 'I have said much respect- 
ing myself which may seem to be fool- 
ish. I admit that to boast in this manner 
of one's own self in general is folly. 
But circumstances compel me to it. 
And I entreat you to look at those cir- 
cumstances and not regard me as a fool 
for doing it.' f If otherwise. If you 
think otherwise. If I cannot obtain 
this of you that you will not regard me 
as acting prudently and wisely. If you 
will think me foolish, still I am con- 
strained to make these remarks in vindi- 
cation of myself, t Yet as a fool re- 
ceive me. Marg. "Suffer." See ver. 1. 
Bear with me as you do with others. 
Consider how much I have been pro- 
voked to this ; how necessary it is to 
my character ; and do not reject and 
despise me because I am constrained to 
say that of myself which is usually re- 
garded as foolish boasting, f That I 
may boast myself a little. Since others 
do it and are not rebuked, may I be per- 
mitted to do it also. See ver. 18, 19. 
There is something sarcastic in the 
words ' a little^ The sense is, ' Others 
are allowed to boast a great deal. As- 
suredly I may be allowed to boast a little 
of what I have done.' 

17. That which I speak. In praise 
of myself, f I speak it not after the 
Lord. See Note on 1 Cor. vii. 12. The 
phrase here may mean either, I do not 
speak this by inspiration or claiming to 
be inspired by the Lord ; or more pro- 
bably it may mean, I do not speak this 
imitating the example of the Lord Jesus 
or strictly as becomes his follower. He 



232 



speak it a not after the Lord, but 
as it were foolishly, in this con- 
fidence b of boasting. 

18 Seeing c that many glory 



II. CORINTHIANS. 

the flesh, 



Co. 7. 12. 
c Ph. 3. 3. 4. 



&c. 9. 4. 
1 Co. 4. 10. 



was eminently modest, and never vaunted 
or boasted. And Paul probably means 
to say, < I do not in this profess to follow 
him entirely. I admit that it is a de- 
parture from his pure example in this 
respect. But circumstances have com- 
pelled me ; and much as I would pre- 
fer another strain of remark, and sensi- 
ble as I am in general of the folly of 
boasting, yet a regard to my apostolic 
office and authority urges me to this 
course.' Bloomfield supposes that the 
apostle is not speaking seriously, but 
that he has an allusion to their view 
of what he was saying. ' Be it so, if 
you think that what I speak, I speak 
not as I profess to do according to the 
Lord, or with a view to subserve the 
purposes of his religion, but as it were 
in folly, in the confidence of boasting, 
yet permit me to do it notwithstanding, 
since you allow others to do it.' It is 
not easy to settle which is the true sense 
of the passage. I see no conclusive 
evidence against either. But the for- 
mer seems to me to be most in accordance 
with the scope of the whole. Paul ad- 
mitted that what he said was not in 
exact accordance with the spirit of the 
Lord Jesus ; and in admitting this he 
designed probably to administer a deli- 
cate hint that all their boasting was a 
wide departure from that spirit. ^ As 
it were foolishly. As in folly. It is to 
be admitted that to boast is in general 
foolish ; and I admit that my language 
is open to this general charge, ^ In 
this confidence of boasting. In confi- 
dent boasting. I speak confidently and 
I admit in the spirit of boasting. 

18. Seeing that many glory, &c. 
The false teachers in Corinth. They 
boasted of their birth, rank, natural en- 
dowments, eloquence, &c. See ver. 22. 
Comp. Phil. hi. 3, 4. 1 I will glory 
also. I also will boast of my endow- 



[A. D. 60. 

will glory 



after the flesh, I 
also. 

19 For ye suffer fools gladly, 
seeing ye yourselves are wise. 

20 For ye suffer, if a man 



ments, which though somewhat different 
yet pertain in the main to the flesh also. 
See ver. 23, seq. His endowments in 
the flesh, or what he had to boast of 
pertaining to the flesh, related not so 
much to birth and rank, though not in- 
ferior to them in these, but to what the 
flesh had endured — to stripes and im- 
prisonments, and hunger and peril. 
This is an exceedingly delicate and hap- 
py turn given to the whole subject. 

19. For ye suffer fools gladly. You 
tolerate or endure those who are really 
fools. This is perhaps, says Br. Bloom- 
field, the most sarcastic sentence ever 
penned by the apostle Paul. Its sense 
is, 'You profess to be wondrous wise. 
And yet you who are so wise a people, 
freely tolerate those who are foolish in 
their boasting ; who proclaim their own 
merits and attainments. You may al- 
low me, therefore, to come in for my 
share, and boast also, and thus obtain 
your favour.' Or it may mean, ' You 
are so profoundly wise as easily to see 
who are fools. You have great power 
of discernment in this, and have found 
out that I am a fool, and also that other 
boasters are fools. Yet knowing this, 
you bear patiently with such fools ; have 
admitted them to your favour and friend- 
ship, and I may come in among the rest 
of the fools, and partake also of your 
favours.' They had borne with the 

'false apostles who had boasted of their 
endowments, and yet they claimed to 
I be eminent for wisdom and discern- 
i ment. 

20. For ye suffer, &c. You bear 
J patiently with men who impose on you 
i in every way, and who are constantly 

defrauding you, though you profess to 
be so wise, and you may bear with me 
a little, though I have no such intention. 
Seriously, if you bear with boasters who 
, intend to delude and deceive you in 



A.D.60.] 



CHAPTER XI. 



233 



bring you into bondage, if a man 
devour you, if a man take of you, 



various ways, you may bear with one 
who comes to you with no such inten- 
tion, but with an honest purpose to do 
good, f If a man "bring you into bond- 
age (xxTctScvtcl). If a man, or if any 
one (i'i T/?) make a slave of you, or re- 
duce you to servitude. The idea is, 
doubtless, that the false teachers set up 
a lordship over their consciences ; de- 
stroyed their freedom of opinion ; and 
made them subservient to their will. 
They really took away their Christian 
freedom as much as if they had been 
slaves. In what way this was done is 
unknown. It may be that they im- 
posed on them rites and forms, com- 
manded expensive and inconvenient 
ceremonies, and required arduous ser- 
vices merely at their own will. A false 
religion always makes slaves. It is on- 
ly true Christianity that leaves perfect 
freedom. All heathens are slaves to 
their priests ; all fanatics are slaves to 
some fanatical leader; all those who 
embrace error are slaves to those who 
claim to be their guides. The papist 
everywhere is the slave of the priest, 
and the despotism there is as great as 
in any region of servitude whatever. 
If If a man devour you. This is ex- 
ceedingly sarcastic. The idea is, ' Though 
you are so wise, yet you in fact tolerate 
men who impose on you — no matter 
though they eat you up, or consume all 
that you have. By their exorbitant de- 
mands they would consume all you 
have — or, as we would say, eat you out 
of house and home.' All this they took 
patiently ; and freely gave all that they 
demanded. False teachers are always 
rapacious. They seek the property, not 
the souls of those to whom they minis- 
ter. Not satisfied with a maintenance, 
they aim to obtain all, and their plans 
are formed to secure as much as possi- 
ble of those to whom they minister. 
Tf If a man take of you. If he take 
and seize upon your possessions. If he 
comes and takes what he pleases and 
bears it away as his own. ^ If a man 
20* 



if a man exalt himself, if a man 
smite you on the face. 



exalt himself. If he set himself up as 
a ruler and claim submission. No 
matter how arrogant his claims, yet you 
are ready to bear with him. You might 
then bear with me in the very moderate 
demands which I make on your obe- 
dience and confidence. \ If a man 
smite you on the face. The word here 
rendered " smite" (Js'^a) means properly 
to skin, to flay ; but in the New Testa- 
ment it means to beat, to scourge — espe- 
cially so as to take off the skin. Matt. 
xxi. 35. Mark xii. 3. 5. The idea 
here is, if any one treats you with con- 
tumely and scorn — since there can be 
no higher expression of it than to smite 
a man on the face. Matt. xxvi. 67. It 
is not to be supposed that this occurred 
literally among the Corinthians ; but the 
idea is, that the false teachers really 
treated them with as little respect as if 
they smote them on the face. In what 
way this was done is unknown ; but 
probably it was by their domineering 
manners, and the little respect which 
they showed for the opinions and feelings 
of the Corinthian Christians. Paul says 
that as they bore this very patiently, they 
might allow him to make some remarks 
about himself in self-commendation. 

21. / speak as concerning reproach. 
I speak of disgrace. That is, says 
Rosenmiiller, " I speak of your disgrace, 
or, as others prefer it, of the disgrace of 
the false apostles." Doddridge regards 
it as a question. " Do I speak this by 
way of dishonour, from an envious de- 
sire to derogate from my superiors so as 
to bring them down to my own level 1" 
But to me it seems that Paul refers to 
what he had been admitting respecting 
himself — to what he had evinced in 
rudeness of speech (ver. 6), and to his 
not having urged his claims to the sup- 
port which an apostle had a right to 
receive — to things in short which they 
esteemed to be disgraceful or reproach- 
ful. And his idea, it seems to me, is 
this. ' I have been speaking of re- 
proach or disgrace as if I was weak, 



234 



II. CORINTHIANS. 



[A. D. 60. 



21 I speak as concerning re- any is bold, (I speak foolishly,] 



proach, as though we had been 
weak. Howbeit whereinsoever 



i. e. as if I was disposed to admit as true 
all that has been said of me as reproachful 
or disgraceful ; all that has been said of my 
want of qualifications for the office, of 
my want of talent, or elevated rank, or 
honourable birth, &c. I have not pressed 
my claims, but have been reasoning as 
if all this were true — as if all that was 
honourable in birth and elevated in rank 
belonged to them — all that is mean and 
unworthy pertained to me. But it is 
not so. Whatever they have I have. 
Whatever they can boast of, I can boast 
of in a more eminent degree. What- 
ever advantage there is in birth is mine ; 
and I can tell of toils, and trials, and 
sufferings in the apostolic office which 
far surpass theirs.' Paul proceeds, there- 
fore, to a full statement of his advantages 
of birth and of his labours in the cause 
of the Redeemer, ^f As though we had 
been weak. As if I had no claims to 
urge ; as if I had no just cause of bold- 
ness, but must submit to this reproach. 
1 Howbeit (J'c). But. The sense is, 
if any one is disposed to boast, I am 
ready for him. I can tell also of things 
that have as high claims to confidence 
as they can. If they are disposed to 
go into a comparison on the points 
which qualify a man for the office of 
an apostle, I am ready to compare my- 
self with them, f Whereinsoever (iv «). 
In what. Whatever they have to boast 
of I am prepared also to show that I am 
equal to them. Be it pertaining to 
birth, rank, education, labours, they will 
find that I do not shrink from the com- 
parison. ^ Any is bold (t<? Toxfxa). 
Any one dares to boast ; any one is 
bold. 1 I speak, foolishly. Remember 
now that I speak as a fool. I have been 
charged with this folly. Just now keep 
that in mind ; and do not forget that it 
is only a fool who is speaking. Just 
recollect that I have no claims to public 
confidence ; that I am destitute of all 
pretensions to the apostolic office ; that 
I am given to a vain parade and osten- 



I am bold also. 

2 Are they Hebrews 



so am 



tation, and to boasting of what does 
not belong to me, and when you recol- 
lect this let me tell my story. The 
whole passage is ironical in the 
highest degree. The sense is, 'It is 
doubtless all nonsense and folly for a 
man to boast who has only the qualifi- 
cations which I have. But there is a 
great deal of wisdom in their boasting 
who have so much more elevated endow- 
ments for the apostolic office.' % I am 
bold also. I can meet them on their 
own ground, and speak of qualifications 
not inferior to theirs. 

22. Are they Hebrews ? This proves 
that the persons who had made the 
difficulty in Corinth were those who 
were of Hebrew extraction, though it 
may be that they had been born in 
Greece and had been educated in the 
Grecian philosophy and art of rhetoric. 
It is also clear that they prided them- 
selves on being Jews — on having a 
connexion with the people and land 
from whence the religion which the 
Corinthian church now professed had 
emanated. Indications are apparent 
everywhere in the New Testament of 
the superiority which the Jewish con- 
verts to Christianity claimed over those 
converted from among the heathen. 
Their boast would probably be that they 
were the descendants of the patriarchs ; 
that the land of the prophets was theirs; 
that they spake the language in which 
the oracles of God were given ; that the 
true religion had proceeded from them, 
&c. f So am I. I have as high claims 
as any of them to distinction on this 
head. Paul had all their advantages 
of birth. He was an Israelite ; of the 
honoured tribe of Benjamin ; a Phari- 
see , circumcised at the usual time 
(Phil. iii. 5), and educated in the best 
manner at the feet of one of their most 
eminent teachers. Acts xxii. 3. Tf Are 
they Israelites ? Another name, signify- 
ing substantially the same thing. The 
only difference is, that the word " He- 



A. D. 60.] 



CHAPTER XI. 



235 



I. Are they Israelites ? so am 
I. Are they the seed of Abra- 
ham ? so am I. 

23 Are they ministers of 

brew" signified properly one who was 
from beyond ("nuj? from -op, to pass, to 
pass over — hence applied to Abraham, 
because he had come from a foreign 
land : and the word denoted properly a 
foreigner — a man from the land or 
country beyond, -op) the Euphrates. 
The name Israelite denoted properly 
one descended from Israel or Jacob, and 
the difference between them was, that 
the name Israelite, being a patronymic 
derived from one of the founders of their 
nation, was in use among themselves ; 
the name Hebrew was applied by the 
Canaanite to them as having come from 
beyond the river, and was the current 
name among foreign tribes and nations. 
See Gesenius' Lexicon on the word 
(■>-oj?) Hebrew. Paul in the passage 
before us means to say that he had as 
good a claim to the honour of being a 
native born descendant of Israel as could 
be urged by any of them, f Are they 
the seed of Abraham ? Do they boast 
that they are descended from Abraham. 
This with all the Jews was regarded as 
a distinguished honour (See Matt. iii. 
9. John viii. 39), and no doubt the 
false teachers in Corinth boasted of it 
as eminently qualifying them to engage 
in the work of the ministry. \ So am 
/. Paul had the same qualification. 
He was a Jew also by birth. He 
was of the tribe of Benjamin. Phil, 
iii. 5. 

23. Are they ministers of Christ ? 
Though Jews by birth yet they claimed 
to be the ministers of the Messiah. 
% I speak as a fool. As if he had said, 
' Bear in mind, in what I am now about 
to say, that he who speaks is accused of 
being a fool in boasting. Let it not be 
deemed improper that I should act in 
this character, and since you regard me 
as such, let me speak like a fool.' His 
frequent reminding them of this charge 
was eminently fitted to humble them 
that they had ever made it, especially 



Christ ? (I speak as a fool) I am 
more ; in labours a more abun- 
dant, in stripes * above measure, 

a 1 Co 15. 10. b Ac. 9. 16 ; 20. 23 ; 21. 11. i 



when they were reminded by an enu- 
meration of his trials of the character 
of the man against whom the charge 
was brought, f I am more. Paul was 
not disposed to deny that they were 
true ministers of Christ. But he had 
higher claims to the office than they 
had. He had been called to it in a more 
remarkable manner, and he had shown 
by his labours and trials that he had 
more of the true spirit of a minister of 
the Lord Jesus than they had. He 
therefore goes into detail to show what 
he had endured in endeavouring to 
diffuse the knowledge of the Saviour ; 
trials which he had borne probably while 
they had been dwelling in comparative 
ease and in a comfortable manner, free 
from suffering and persecution, f In 
labours more abundant. In the kind of 
labour necessary in propagating the gos- 
pel. Probably he had now been en- 
gaged in the work a much longer time 
than they had, and had been far more 
indefatigable in it. If In stripes. In 
receiving stripes ; i. e. I have been more 
frequently scourged, ver. 24. This was 
a proof of his being a minister of Christ, 
because eminent devoted ness to him at 
that time, of necessity subjected a man 
to frequent scourging. The ministry 
is one of the very few places, perhaps 
it stands alone in this, where it is 
proof of peculiar qualification for office 
that a man has been treated with all 
manner of contumely, and has even been 
often publicly whipped. What other 
office admits such a qualification as this? 
If Above measure. Exceedingly; far 
exceeding them. He had received far 
more than they had, and he judged, 
therefore, that this was one evidence 
that he had been called to the ministry. 
t In prisons more frequent. Luke, in 
the Acts of the Apostles, mentions only 
one imprisonment of Paul before the 
time when this epistle was written. That 
was at Philippi with Silas. Acts xvi. 23, 



236 



II. CORINTHIANS. 



[A. D. 60. 



in prisons 
deaths a oft. 



more frequent, in 



a 1 Co. 15. 30. 32. 



seq. But we are to remember that many 
things were omitted by Luke. He does 
not profess to give an account of all 
that happened to Paul ; and an omis- 
sion is not a contradiction. For any 
thing that Luke says, Paul may have 
been imprisoned often. He mentions 
his having been in prison once ; he does 
not deny that he had been in prison 
many times besides. See on ver. 24. 
1 In deaths oft. That is, exposed to 
death ; or suffering pain equal to death. 
See on ch. i. 9. No one familiar with 
the history of Paul can doubt that he 
was often in danger of death. 

24. Of the Jews, &c. On this 
verse and the following verse it is 
of importance to make a few remarks 
preliminary to the explanation of the 
phrases. (1.) It is admitted that the 
particulars here referred to cannot 
be extracted out of the Acts of the 
Apostles. A few can be identified, but 
there are many more trials referred to 
here than are specified there. (2.) This 
proves that this epistle was not framed 
from the history, but that they are writ- 
ten independently of one another. — Pa- 
ley. (3.) Yet they are not inconsistent 
one with the other. For there is no 
article in the enumeration here which is 
contradicted by the history, and the 
history, though silent with respect to 
many of these transactions, has left 
space enough to suppose that they may 
have occurred, (a) There is no con- 
tradiction between the accounts. Where 
it is said by Paul that he was thrice 
beaten with rods, though in the Acts 
but one beating is mentioned, yet there 
is no contradiction. It is only the omis- 
sion to record all that occurred to Paul. 
But had the history, says Paley, con- 
tained an account of four beatings with 
rods, while Paul mentions here but three, 
there would have been a contradiction. 
And so of the other particulars, (b) 
Though the Acts of the Apostles be 
silent concerning many of the instances 



24 Of the Jews five times re- 
ceived I forty stripes h save one. 

b De. 25. 3. 



referred to, yet that silence may be 
accounted for on the plan and design 
of the history. The date of the epistle 
s}mchronizes with the beginning of the 
twentieth chapter of the Acts. The 
part, therefore, which precedes the 
twentieth chapter is the only place in 
which can be found any notice of the 
transactions to which Paul here refers. 
And it is evident from the Acts that the 
author of that history was not with 
Paul until his departure from Troas, as 
related in ch. xvi. 10. See Note on that 
place. From that time Luke attended 
Paul in his travels. From that period 
to the time when this epistle was written 
occupies but four chapters of the history, 
and it is here if anywhere that we are 
to look for the minute account of the 
life of Paul. But here much may have 
occurred to Paul before Luke joined 
him. And as it was the design of Luke 
to give an account of Paul mainly 
after he joined him, it is not to be won- 
dered at that many things may have been 
omitted of his previous life, (c) The 
period of time after the conversion of 
Paul to the time when Luke joined him 
at Troas is very succinctly given. That 
period embraced sixteen years, and is 
comprised in a few chapters. Yet in 
that time Paul was constantly travelling. 
He went to Arabia, returned to Damas- 
cus, went to Jerusalem, and then to 
Tarsus, and from Tarsus to Antioch, 
and thence to Cyprus, and then through 
Asia Minor, &c. In this time he must 
have made many voyages, and been 
exposed to many perils. Yet all this 
is comprised in a few chapters, and a 
considerable portion of them is occupied 
with an account of public discourses. 
In that period of sixteen years, there- 
fore, there was ample opportunity for all 
the occurrences which are here referred 
to by Paul. See Paley's Horae Pau- 
linae on 2 Cor. No. ix. (d) I may 
add, that from the account which 
follows the time when Luke joined him 



A. D. 60.] 



CHAPTER XI. 



237 



25 Thrice was I beaten a with 

a Ac. 16. 22. 

at Troas (from Acts xvi. 10), it is alto- 
gether probable that he had endured 
much before. After that time there is 
mention of just such transactions of 
scourging, stoning, &c. as are here 
specified, and it is altogether probable 
that he had been called to suffer them 
before. When Paul says " of the Jews," 
&c, he refers to this because this was a 
Jewish mode of punishment. It was 
usual with them to inflict but thirty- 
nine blows. The Gentiles were not 
limited by law in the number which 
they inflicted. 1 Five times. This 
was doubtless in their synagogues and 
before their courts of justice. They 
had not the power of capital punish- 
ment, but they had the power of inflict- 
ing minor punishments. And though 
the instances are not specified by Luke 
in the Acts, yet the statement here by 
Paul has every degree of probability. 
We know that he often preached in 
their synagogues (Acts ix. 20 ; xiii. 5. 
14, 15 ; xiv. 1 ; xvii. 17 ; xviii. 4) ; and 
nothing is more probable than that they 
would be enraged against him, and 
would vent their malice in every way 
possible. They regarded him as an 
apostate, and a ringleader of the Naza- 
renes, and they would not fail to inflict 
on him the severest punishment which 
they were permitted to. Tf Forty stripes 
save one. The word stripes does not 
occur in the original, but is necessarily 
understood. The law of Moses (Deut. 
xxv. 3) expressly limited the number 
of stripes that might be inflicted to forty. 
In no case might this number be ex- 
ceeded. This was a humane provision, 
and one that was not found among the 
heathen, who inflicted any number of 
blows at discretion. Unhappily it is 
not observed among professedly Chris- 
tian nations where the practice of whip- 
ping prevails, and particularly in slave 
countries, where the master inflicts any 
number of blows at his pleasure. In 
practice among the Hebrews, the num- 
ber of blows inflicted was in fact limited 



rods, once was I b stoned, thrice 

b Ac. 14. 19. 



to thirty -nine, lest by any accident in 
counting, the criminal should receive 
more than the number prescribed in the 
law. There was another reason still for 
limiting it to thirty-nine. They usually 
made use of a scourge with three thongs, 
and this was struck thirteen times. 
That it was usual to inflict but thirty- 
nine lashes is apparent from Josephus, 
Ant. book iv. ch. viii. § 21. 

25. Thrice was I beaten with rods. 
In the Acts of the Apostles there is 
mention made of his being beaten in 
this manner but once before the time 
when this epistle was written. That 
occurred at Philippi. Acts xvi. 22, 23. 
But there is no reason to doubt that it 
was more frequently done. This was a 
frequent mode of punishment among 
the ancient nations, and as Paul was 
often persecuted, he would be naturally 
subjected to this shameful punishment. 
1 Once was I stoned. This was the 
usual mode of punishment among the 
Jews for blasphemy. The instance re- 
ferred to here occurred at Lystra. Acts 
xiv. 19. Paley (Horse Paulines) has 
remarked that this, when confronted 
with the history, furnished the nearest 
approach to a contradiction without a 
contradiction being actually incurred, 
that he ever had met with. The history 
(Acts xiv. 19) contains but one account 
of his being actually stoned. But prior 
to this (Acts xiv. 5), it mentions that 
"an assault was made both of the Gen- 
tiles, and also of the Jews with their 
rulers, to use them despitefully and to 
stone them, but they were aware of it, 
and fled to Lystra and Derbe." " Now," 
Paley remarks, " had the assault been 
completed ; had the history related that 
a stone was thrown, as it relates that 
preparations were made both by Jews 
and Gentiles to stone Paul and his com- 
panions ; or even had the account of 
this transaction stopped without going 
on to inform us that Paul and his com- 
panions were aware of their danger and 
fled, a contradiction between the history 



238 



II. CORINTHIANS. 



[A. D. 60. 



I suffered shipwreck, a night a 
and a day I have been in the deep ; 
26 In journey ings often, in 
perils of waters, in perils of rob- 
bers, in perils fc by mine own 

a Ac. 27. b Ac. 14. 5. 



and the epistle would have ensued. 
Truth is necessarily consistent ; but it 
is scarcely possible that independent 
accounts, not having truth to guide 
them, should thus advance to the very 
brink of contradiction without falling 
into it." <fl Thrice I suffered shipwreck. 
On what occasions, or where, is now 
unknown, as these instances are not 
referred to in the Acts of the Apostles. 
The instance of shipwreck recorded there 
(ch. xxvii.), which occurred when on 
his way to Rome, happened after this 
epistle was written, and should not be 
supposed to be one of the instances 
referred to here. Paul made many 
voyages in going from Jerusalem to 
Tarsus, and to Antioch, and to various 
parts of Asia Minor, and to Cyprus ; 
and shipwrecks in those seas were by 
no means such unusual occurrences as 
to render this account improbable, f A 
night and a day, &c. The word here 
used {yv^p-yifj.i^ov') denotes a complete 
natural day, or twenty-four hours, f In 
the deep. To what this refers we do 
not now certainly know. It is probable, 
however, that Paul refers to some period 
when, having been shipwrecked, he was 
saved by supporting himself on a plank 
or fragment of the vessel until he ob- 
tained relief. Such a situation is one 
of great peril, and he mentions it, there- 
fore, among the trials which he had 
endured. The supposition of some com- 
mentators that he spent his time on 
some rock in the deep ; or of others that 
this means some deep dungeon ; or of 
others that he was swallowed by a 
whale, like Jonah, shows the extent to 
which the fancy is often indulged in 
interpreting the Bible. 

26. In journey ings often. Of course 
subject to the fatigue, toil, and danger 
which such a mode of life involves. 
\ In perils of ivatcrs. In danger of 



countrymen, in perils by the 
heathen, in perils in the city, in 
perils in the wilderness, in perils 
in the sea, in perils among false 
brethren ; 



losing my life at sea, or by floods, or by 
crossing streams, ^ Of robbers. Many 
of the countries, especially Arabia, 
through which he travelled were then 
infested, as they are now, with robbers. 
It is not impossible or improbable that 
he was often attacked and his life en- 
dangered. It is still unsafe to travel 
in many of the places through which he 
travelled. | By mine own countrymen. 
The Jews. They often scourged him ; 
laid wait for him ; and were ready to 
put him to death. They had deep 
enmity against him as an apostate, and 
he was in constant danger of being put 
to death by them, ^f By the heathen. 
By those who had not the true religion. 
Several instances of his danger from 
this quarter are mentioned in the Acts. 
H In the city. In cities, as in Derbe, 
Lystra, Philippi, Jerusalem, Ephesus, 
&c. If In the wilderness. In the 
desert, where he would be exposed to 
ambushes, or to wild beasts, or to hun- 
ger and want. Instances of this are 
not recorded in the Acts, but no one 
can doubt that they occurred. The 
idea here is, that he had met with con- 
stant danger wherever he was, whether 
in the busy haunts of men or in the 
solitude and loneliness of the desert. 
1 In the sea. See ver. 25. f Among 
false brethren. This was the crowning 
danger and trial to Paul, as it is to all 
others. A man can better bear danger 
by land and water, among robbers and 
in deserts, than he can bear to have his 
confidence abused, and to be subjected 
to the action and the arts of spies upon 
his conduct. Who these were he has 
not informed us. He mentions it as 
the chief trial to which he had been 
exposed, that he had met those who 
pretended to be his friends, and who yet 
had sought every possible opportunity 
to expose and destroy him. Perhapa 



A. D. 60.] 



CHAPTER XI. 



239 



27 In weariness and pain ful- 
ness, in watchings ° often, in 
hunger *and thirst, in fastings 
often, in cold and nakedness. 



a Ac. 20. 31. 



1 Co. 4. 11. 



he has here a delicate reference to the 
danger which he apprehended from the 
false brethren in the church at Corinth. 

27. In weariness. Resulting from 
travelling, exposure, labour, and want. 
The word kottoc (from x.07rra, to beat, 
to cut) means, properly, wailing and 
grief, accompanied with beating the 
breast. Hence the word means toil, 
labour, wearisome effort, f And pain- 
fulness. This word {fxo^-o?) is a 
stronger term than the former. It im- 
plies painful effort ; labour producing 
sorrow, and in the New Testament is 
uniformly connected with the word ren- 
dered "weariness" (1 Thess. ii. 9. 
2 Thess. iii. 8), rendered in both those 
places " travail." 1 In watchings often. 
In loss of sleep, arising from abundant 
toils and from danger. See Note on ch. 
vi. 5. ^ In hunger and thirst. From 
travelling among strangers, and being 
dependent on them and on his own 
personal labours. See Note, I Cor. iv. 1 1 . 
^ In fastings often. Either voluntary 
or involuntary. See Note on ch. vi. 5. 
T In cold and nakedness. See Note, 
1 Cor. iv. 11. 

28. Beside those things that are with- 
out. In addition to these external trials, 
these trials pertaining to the body, I 
have mental trials and anxieties result- 
ing from the necessary care of all the 
churches. But on the meaning of these 
words commentators are not agreed. 
Rosenmuller supposes that the phrase 
means ' besides those things that come 
from other sources,' "that I may omit 
other things." Beza, Erasmus, Bloom- 
field, and some others suppose that the 
passage means those things out of the 
regular routine of his office. Doddridge, 
" beside foreign alfairs." Probably the 
sense is, ' Apart from the things beside" 
(Xa>?h tZv 7rtf§ati-o<:) ; not to mention 
other matters ; or if other matters should 
be laid aside, there is this continually 



28 Beside those things that 
are without, that which cometh 
upon me daily, the care c of all 
the churches. 



c Ac. 15. 36, 40. 



rushing anxiety arising from the care 
of all the churches.' That is, this 
would be enough in itself. Laying 
aside all that arises from hunger, thirst, 
cold, &c, this continual care occupies 
my mind and weighs upon my heart. 
f That which cometh upon me daily. 
There is great force in the original 
here. The phrase rendered ' that which 
cometh upon me' means properly, ' that 
which rushes upon me.' The word 
(i7ri<rucrT>x.o-ic) means properly a con- 
course, a crowd, hence a tumult; and 
the idea here is, that these cares rushed 
upon him, or pressed upon him like a 
crowd of men or a mob that bore all 
before it. This is one of Paul's most 
energetic expressions, and denotes the 
incessant anxiety of mind to which he 
was subject. 1 The care of all the 
churches. The care of the numerous 
churches which he had established, and 
which needed his constant supervision. 
They were young ; many of them were 
feeble ; many were made up of hetero- 
geneous materials ; many composed of 
Jews and Gentiles mingled together, 
with conflicting prejudices, habits, pre- 
ferences ; many of them were composed 
of those who had been gathered from 
the lowest ranks of life ; and questions 
would be constantly occurring relating 
to their order and discipline in which 
Paul would feel a deep interest, and 
which would naturally be referred to 
him for decision. Besides this, they 
had many trials. They were persecuted, 
and would suffer much. In their suffer- 
ings Paul would feel deep sympathy, 
and would desire, as far as possible, to 
afford them relief. In addition to the 
churches which he had planted, he 
would feel an interest in all others, 
and doubtless many cases would be re- 
ferred to him as an eminent apostle 
for counsel and advice. No wonder 
that all this came rushing on him like 



240 



II. CORINTHIANS. 



[A. D. 60. 



29 Who a is weak, and I am 
not weak ? who is offended, and 
I burn not ? 

a 1 Co. 9. 22. 



a tumultuous assembly ready to over- 
power him. 

29. Who is weak, &c. I sympathize 
with all. I feel where others feel, and 
their sorrows excite deep sympathetic 
emotions in my bosom. Like a tender 
and compassionate friend I am affected 
when I see others in circumstances of 
distress. The word weak here may 
refer to any want of strength, any in- 
firmity or feebleness arising either from 
body or mind. It may include all who 
were feeble by persecution or by disease ; 
or it may refer to the weak in faith and 
doubtful about their duty (see 1 Cor. 
ix. 22), and to those who were bur- 
dened with mental sorrows. The idea 
is, that Paul had a deep spmpathy in all 
who needed such sympathy from any 
cause. And the statement here shows 
the depth of feeling of this great apostle; 
and shows what should be the feeling 
of every pastor. See Note on Rom. 
xii. 15. «j[ And I am not weak P I 
share his feelings and sympathize with 
him. If he suffers, I suffer. Bloom- 
field supposes that Paul means that in 
the case of those who were weak in the 
faith he accommodated himself to their 
weakness and thus became all things to 
all men. See my Note on 1 Cor. ix. 22. 
But it seems to me probable that he 
uses the phrase here in a more general 
sense, as denoting that he sympathized 
with those who were weak and feeble 
in all their circumstances. If Who is 
offended (o-K'ivSxxi^zrat). Who is scan- 
dalized. The word means properly to 
cause to stumble and fall ; hence to be 
a stumbling-block to any one ; to give 
or cause offence to any one. The idea 
here seems to be, ' who is liable to be 
led astray ; who has temptations and 
trials that are likely to lead him to sin 
or to cause him to fall, and I do not 
burn with impatience to restore him, or 
with indignation against the tempter V 
In all such cases Paul deeply sympa- 
thized with them, and was prompt to 



30 If I must needs glory, I 
will * glory of the things which 
concern mine infirmities. 

6 c. 12. 5,9, 10. 



aid them, f And I burn not ? That 
is, with anger or with great agitation 
of mind at learning that any one had 
fallen into sin. This may either mean 
that he would bum with indignation 
against those who had led them into 
sin, or be deeply excited in view of the 
disgrace which would be thus brought 
on the Christian cause. In either case it 
means that his mind would be in a glow 
of emotion ; he would feel deeply ; he 
could not look upon such things with 
indifference or without being deeply 
agitated. With all he sympathized ; 
and the condition of all, whether in a 
state of feeble faith, or feeble body, or 
falling into sin, excited the deepest emo- 
tions in his mind. The truth here taught 
is, that Paul felt a deep sympathy for 
all others who bore the Christian name r 
and this sympathy for others greatly in- 
creased the cares and toils of the apos- 
tolic office which he sustained. But 
having given this exposition, candour 
compels me to acknowledge that the 
whole verse may mean, ' Who is feeble 
in the faith in regard to certain observ- 
ances and rites and customs (1 Cor. 
ix. 22), and I do not also evince the 
same 1 I do not rouse their prejudices, 
or wound their feelings, or alarm them. 
On the other hand, who is scandalized, 
or led into sin by the example of others 
in regard to such custom ; who is led 
by the example of others into transgres- 
ion, and I do not burn with indignation V 
In either case, however, the general 
sense is, that he sympathized with all 
others. 

30. If I must needs glory. It is 
unpleasant for me to boast, but circum- 
stances have compelled me. But since 
I am compelled, I will not boast of my 
rank, or talents, but of that which is 
regarded by some as an infirmity. 
*f Mine infirmities. Greek, ' The things 
of my weakness.' The word here used 
is derived from the same word which 
is rendered weak,' in ver. 29. He 



A. D. 60.] 



CHAPTER XI. 



241 



31 The God a and Father of 
our Lord Jesus Christ, which b 



a Ga. 1. 3. 



JRo. 



intends doubtless to refer here to what 
had preceded in his enumeration of the 
trials which he had endured. He had 
spoken of sufferings. He had endured 
much. He had also spoken of that 
tenderness of feeling which prompted 
him to sympathize so deeply when 
others suffered. He admitted that he 
often wept, and trembled, and glowed 
with strong feelings on occasions which 
perhaps to many would not seem to 
call for such strong emotions, and which 
they might be disposed to set down as 
a weakness or infirmity. This might 
especially be the case among the Greeks, 
where many philosophers, as the Stoics, 
were disposed to regard all sympathetic 
feeling, and all sensitiveness to suffering 
as an infirmity. But Paul admitted 
that he was disposed to glory in this 
alone. He gloried that he hud suffered 
so much; that he had endured so many 
trials on account of Christianity, and 
that he had a mind that was capable 
of feeling for others and of entering 
into their sorrows and trials. Well 
might he do this, for there is no more 
lovely feature in the mind of a virtuous 
man, and there is no more lovely influ- 
ence of Christianity than this, that it 
teaches us to " bear a brother's woes," 
and to sympathize in all the sorrows 
and joys of others. Philosophy and in- 
fidelity may be dissocial, cheerless, cold ; 
but it is not so with Christianity. Phi- 
losophy may snap asunder all the cords 
which bind us to the living world, but 
Christianity strengthens these cords ; 
cold and cheerless atheism and skepticism 
may teach us to look with unconcern 
on a sulicring world, but it is the glory 
of Christianity that it teaches us to feel 
an interest in the weal or wo of the 
obscurest man that lives, to rejoice in 
his joy and to weep in his sorrows. 

31. The God and Father, &c. Paul 

was accustomed to make solemn appeals 

to God for the truth of what he said, 

especially when it was likely to be call- 

21 



is blessed forevermore, knoweth 
c that I lie not. 



ed in question. See ver. 10. Comp. 
Rom. ix. 1. The solemn appeal which 
he here makes to God is made in view 
of what he had just said of his suffer- 
ings, not of what follows — for there was 
nothing in the occurrence at Damascus 
that demanded so solemn an appeal to 
God. The reason of this asseveration 
is probably that the transactions to which 
he had referred were known to but 
few, and perhaps not all of them to 
even his best friends; that his trials 
and calamities had been so numerous 
and extraordinary that his enemies 
would say that they were improbable, 
and that all this had been the mere 
fruit of exaggeration; and as he had 
no witnesses to appeal to for the truth 
of what he said, he makes a solemn 
appeal to the ever-blessed God. This 
appeal is made with great reverence, 
It is not rash, or bold, and is by no means 
irreverent or profane. He appeals to 
God as the Father of the Redeemer 
whom he so much venerated and loved, 
and as himself blessed forevermore. If 
all appeals to God were made on as 
important occasions as this, and with 
the same profound veneration and reve- 
rence, such appeals would never be 
improper, and we should never be shock- 
ed as we are often now when men ap- 
peal to God. This passage proves that 
an appeal to God on great occasions 
is not improper ; it proves also that it 
should be done with profound venera- 
tion. 

32. At Damascus. This circum- 
stance is mentioned as an additional 
trial. It is evidently mentioned as an 
instance of peril which had escaped his 
recollection in the rapid account of 
his dangers enumerated in the previous 
verses. It is designed to show what 
imminent danger he was in, and how 
narrowly he escaped with his life. On 
the situation of Damascus, see Note, 
Acts ix. 2. The transaction here re- 
ferred to is also related by Luke (Acts 



242 



II. CORINTHIANS. 



32 In Damascus a the governor 
under Aretas the king kept the 

a Ac. 9. 24, 25. 

ix. 24, 25), though without mentioning 
the name of the king, or referring to 
the fact that the governor kept the city 
with a garrison. 1 The governor. 
Greek, o id-va^c, The ethnarch ,- pro- 
perly a ruler of the people, a prefect, a 
ruler, a chief. Who he was is unknown, 
though he was evidently some officer 
under the king. It is not improbable 
that he was a Jew, or at any rate he 
was one who could be influenced by 
the Jews, and who was doubtless ex- 
cited by the Jews to guard the city, and 
if possible to take Paul as a malefactor. 
Luke informs us (Acts ix. 23, 24) that 
the Jews took counsel against Paul to 
kill him, and that they watched the 
gates night and day to effect their 
object. They doubtless represented 
Paul as an apostate, and as aiming to 
overthrow their religion. He had come 
with an important commission to Da- 
mascus and had failed to execute it ; 
he had become the open friend of those 
whom he came to destroy ; and they 
doubtless claimed of the civil authori- 
ties of Damascus that he should be 
given up and taken to Jerusalem for 
trial. It was not difficult, therefore, to 
secure the co-operation of the governor 
of the city in the case, and there is no 
improbability in the statement. 1 Un- 
der Aretas the king. There were three 
kings of this name who are particularly 
mentioned by ancient writers. The 
first is mentioned in 2 Mac. v. 8, as the 
" king of the Arabians." He lived about 
170 years before Christ, and of course 
could not be the one referred to here. 
The second is mentioned in Josephus, 
Ant. b. xiii. ch. xv. § 2. He is first 
mentioned as having reigned in Ccelo- 
Syria, but as being called to the govern- 
ment of Damascus by those who dwelt 
there, on account of the hatred which 
they bore to Ptolemy Meneus. Whis- 
ton remarks in a note on Josephus, 
that this was the first king of the Ara- 
bians who took Damascus and reigned 



[A. D. 60. 

city of the Damascenes with a 
garrison, desirous to apprehend 
me : 



there, and that this name afterwards be- 
came common to such Arabian kings as 
reigned at Damascus and at Petra. See 
Josephus, Ant. b. xvi. ch. ix. § 4. Of 
course this king reigned some time be- 
fore the transaction here referred to by 
Paul. A third king of this name, says 
Rosenmuller, is the one mentioned here. 
He was the father-in-law of Herod 
Antipas. He made war with his son- 
in-law Herod because he had repudiated 
his daughter, the wife of Herod. This 
he had done in order to marry his 
brother Philip's wife. See Note, Matt, 
xiv. 3. On this account Aretas made 
war with Herod, and in order to resist 
him, Herod applied to Tiberius the Ro- 
man emperor for aid. Vitellius was 
sent by Tiberius to subdue Aretas, and 
to bring him dead or alive to Rome. 
But before Vitellius had embarked in 
the enterprise, Tiberius died, and thus 
Aretas was saved from ruin. It is sup- 
posed that in this state of things, when 
thus waging war with Herod, he made 
an incursion to Syria and seized upon 
Damascus, where he was reigning when 
Paul went there ; or if not reigning 
there personally, he had appointed an 
ethnarch or governor who administered 
the affairs of the city in his place. 
\ Kept the city, &c. Luke (Actsix. 
24) says that they watched the gates 
day and night to kill him. This was 
probably the Jews. Meantime the 
ethnarch guarded the city, to prevent 
his escape. The Jews would have kill- 
ed him at once; the ethnarch wished 
to apprehend him and bring him to 
trial. In either case Paul had much to 
fear, and he, therefore, embraced the 
only way of escape. 1 With a garrison. 
The word which is used here in the 
original ($pcvgia) means simply to watch; 
to guard; to keep. Our translation 
would seem to imply that there was a 
body of men stationed in order to guard 
the city. The true idea is, that there 
were men who were appointed to guard 



A. D. 60.] 



CHAPTER XI. 



243 



33 And through a window 
in a basket was I let down 



the gates of the city and to keep watch 
lest he should escape them. Damascus 
was surrounded, as all ancient cities 
were, with high walls, and it did not 
occur to them that he could escape in 
any other way than by the gates. 

33. And through a window. That 
is, through a little door or aperture in 
the wall ; perhaps something like an 
embrasure, that might have been large 
enough to allow a man to pass through 
it. Luke says (Acts ix. 25) that they 
let him down "by the wall." But there 
is no inconsistency. They doubtless 
first passed him through the embrasure 
or loop-hole in the wall, and then let 
him down gently by the side of it. 
Luke does not say it was over the top 
of the wall, but merely that he descended 
by the wall. It is not probable that an 
embrasure or opening would be near 
the bottom, and consequently there 
would be a considerable distance for 
him to descend by the side of the wall 
after he had passed through the window. 
Bloomfield, however, supposes that the 
phrase employed by Luke and rendered 
" by the wall," means properly " through 
the wall." But I prefer the former in- 
terpretation. 1 In a basket. The word 
here used (a-ct^ydvn') means any thing 
braided or twisted ; hence a rope-basket, 
a net-work of cords, or a wicker ham- 
per. It might have been such an one 
as was used for catching fish, or it might 
have been made for the occasion. The 
word used by Luke (Acts ix. 25) is 
a-TTv^iq — a word usually meaning a 
basket for storing grain, provisions, &c. 
Where Paul went immediately after he 
had escaped them, he does not here say. 
From Gal. i. 17, it appears that he went 
into Arabia, where he spent some time, 
and then returned to Damascus, and after 
three years he went up to Jerusalem. 
It would not have been safe to have 
gone to Jerusalem at once, and he there- 
fore waited for the passions of the Jews 
to have time to cool, before he ventured 
himself again in their hands. 



by the wall, and escaped his 
hands. 

REMARKS. 

1. There may be circumstances, but 
they are rare, in which it may be proper 
to speak of our own attainments, and 
of our own doings, ver. 1. Boasting 
is in general nothing but folly — the 
fruit of pride — but there may be situa- 
tions when to state whatwe have done 
may be necessary to the vindication of 
our own character, and may tend to 
honour God. Then we should do it ; 
not to trumpet forth our own fame, but 
to glorify God and to advance his cause. 
Occasions occur however but rarely in 
which it is proper to speak in this man- 
ner of ourselves. 

2. The church should be pure. It 
is the bride of the Redeemer; the 
" Lamb's wife." ver. 2. It is soon to 
be presented to Christ, soon to be ad- 
mitted to his presence. How holy 
should be that church which sustains 
such a relation ! How anxious to be 
worthy to appear before the son of 
God! 

3. All the individual members of 
that church should be holy. ver. 2. They 
as individuals are soon to be presented 
in heaven as the fruit of the labours of 
the Son of God, and as entitled to his 
eternal love. How pure should be the 
lips that are soon to speak his praise in 
heaven ; how pure the eyes that are soon 
to behold his glory ; how holy the feet 
that are soon to tread his courts in the 
heavenly world ! 

4. There is great danger of being 
corrupted from the simplicity that is in 
Christ, ver. 3. Satan desires to destroy 
us ; and his great object is readily ac- 
complished if he can seduce Christians 
from simple devotedness to the Redeem- 
er ; if he can secure corruption in doc- 
trine or in the manner of worship, and 
can produce conformity in dress and in 
the style of living to this world. For- 
merly he excited persecution. But in 
that he was foiled. The more the 
church was persecuted the more it 
grew. Then he changed his ground. 



244 



II. CORINTHIANS. 



[A. D. 60. 



What he could not do hy persecution 
he sought to do by corrupting the 
church ; and in this he has been by far 
more successful. This can be done 
slowly but certainly ; effectually but 
without exciting suspicion. And it 
matters not to Satan whether the church 
is crippled by persecution or its zeal de- 
stroyed by false doctrine and by con- 
formity to the world. His aim is se- 
cured ; and the power of the church 
destroyed. The form in which he now 
assails the church is by attempting to 
seduce it from simple and hearty attach- 
ment to the Saviour. And, O ! in how 
many instances is he successful. 

5. Our religion has cost much suffer- 
ing. We have in this chapter a detail 
of extraordinary trials and sorrows in 
establishing it ; and we have reason 
to be thankful, in some degree, that the 
enemies of Paul made it necessary for 
him to boast in this manner. We 
have thus some most interesting de- 
tails of facts of which otherwise we 
should have been ignorant; and we 
see that the life of Paul was a life of 
continual self-denial and toil. By sea 
and land ; at home and abroad ; among 
his own countrymen and strangers, he 
was subjected to continued privations 
and persecution. So it has been al- 
ways in regard to the establishment of 
the gospel. It began its career in the 
sufferings of its great Author, and the 
foundation of the church was laid in 
his blood. It progressed amidst suffer- 
ings, for all the apostles, except John, 
it is supposed were martyrs. It 
continued to advance amidst suffer- 
ings — for ten fiery persecutions raged 
throughout the Roman empire, and 
thousands died in consequence of their 
professed attachment to the Saviour. 
It has been always propagated in hea- 
then lands by self-denials and sacrifices, 
for the life of a missionary is that of 
sacrifice and toil. How many such 
men as David Brainerd and Henry 
Martyn have sacrificed their lives in 
order to extend the true religion around 
the world ! 

6. All that we enjoy is the fruit of 
the sufferings, toils, and sacrifices of 



others. We have not one Christian 
privilege or hope which has not cost 
the life of many a martyr. How thank- 
ful should we be to God that he was 
pleased to raise up men who would 
be willing thus to suffer, and that he 
sustained and kept them until their work 
was accomplished ! 

7. We may infer the sincerity of 
the men engaged in propagating the 
Christian religion. What had Paul to 
gain in the sorrows which he endured? 
Why did he not remain in his own 
land and reap the honours which were 
then fully within his grasp 1 The an- 
swer is an easy one. It was because 
he believed that Christianity was true; 
and believing that, he believed that it 
was of importance to make it known to 
the world. Paul did not endure these 
sorrows, and encounter these perils for 
the sake of pleasure, honour, or gain. 
No man who reads this chapter can 
doubt that he was sincere, and that he 
was an honest man. 

8. The Christian religion is, therefore, 
true. Not because the first preachers 
were sincere — for the advocates of error 
are often sincere, and are willing to 
suffer much or even to die as martyrs ; 
but because this was a case when their 
sincerity proved the facts in regard to 
the truth of Christianity. It was not 
sincerity in regard to opinions merely, it 
was in regard to facts. They not only 
believed that the Messiah had come and 
died and risen again, but they saw him — 
saw him when he lived ; saw him die ; 
saw him after he was risen ; and it was 
in relation to these facts that they were 
sincere. But how could they be de- 
ceived here ? Men may be deceived in 
their opinions ; but how could John, 
e. g., be deceived in affirming that he 
was intimately acquainted — the bosom 
friend — with Jesus of Nazareth ; that 
he saw him die ; and that he conversed 
with him after he had died 1 In this 
he could not be mistaken ; and sooner 
than deny this, John would have spent 
his whole life in a cave in Patmos, or 
have died on the cross or at the stake. 
But if John saw all this, then the Chris- 
tian religion is true. 



A. D. 60.] 



CHAPTER XII. 



245 



9. We should be willing to suffer 
now. If Paul and the other apostles 
were willing to endure so much, why 
should not we be 1 If they were will- 
ing to deny themselves so much in order 
that the gospel should be spread among 
the nations, why should not we be 1 It 
is now just as important that it should 
be spread as it was then ; and the church 
should be just as willing to sacrifice its 
comforts to make the gospel known as 
it was in the days of Paul. We may 
add, also, that if there was the same de- 
votedness to Christ evinced by all Chris- 
tians now which is described in this 
chapter; if there was the same zeal and 
self-denial, the time would not be far 
distant when the gospel would be spread 
all around the world. May the time 
soon come when all Christians shall 
have the same self-denial as Paul ; and 
especially when all who enter the mi- 
nistry shall be willing to forsake 
country and home, and to encounter 
peril in the city and the wilderness ; on 
the sea and the land ; to meet cold, and 
nakedness, hunger, thirst, persecution, 
and death in any way in order that they 
may make known the name of the Sa- 
viour to a lost world. 

CHAPTER XII. 

This chapter is a continuation of the 
same general subject which was discuss- 
ed in the two previous chapters. The 
general design of the apostle is, to de- 
fend himself from the charges brought 
against him in Corinth, and especially, 
as would appear, from the charge that 
y he had no claims to the character of an 
apostle. In the previous chapters he 
had met these charges, and had shown 
that he had just cause to be bold to- 
wards them; that he had in his life 
given evidence that he was called to 
this work, and especially that by his 
successes and by his sufferings he had 
showed that he had evidence that he 
had been truly engaged in the work of 
the Lord Jesus. 

This chapter contains the following 

subjects. 

1. Paul appeals to another evidence 
that he was engaged in the apostolic 
21* 



office — an evidence to which none of 
his accusers could appeal — that he had 
been permitted to behold the glories of 
the heavenly world, ver. 1 — 10. In 
the previous chapter he had mentioned 
his trials. Here he says (ver. 1), that 
as they had compelled him to boast, he 
would mention the revelation which 
he had had of the Lord. He details, 
therefore, the remarkable vision which 
he had had several years before (ver. 
2 — 4), when he was caught up to hea- 
ven, and permitted to behold the wonders 
there. Yet he says, that lest such an 
extraordinary manifestation should exalt 
him above measure, he was visited with 
a sore and peculiar trial — a trial from 
which he prayed earnestly to be deli- 
vered, but that he received answer that 
the grace of God would be sufficient to 
support him. ver. 5 — 9. It was in view 
of this, he says (ver. 10) that he had 
pleasure in infirmities and sufferings in 
the cause of the Redeemer. 

2. He then (ver. 11,12) sums up 
what he had said ; draws the conclusion 
that he had given every sign or evidence 
that he was an apostle ; that in all that 
pertained to toil, and patience, and mira- 
cles, he had shown that he was com- 
missioned by the Saviour ; though with 
characteristic modesty he said he was 
nothing. 

3. He then expresses his purpose to 
come again and see them, and his in- 
tention then not to be burdensome to 
them. ver. 13 — 15. He was willing to 
labour for them, and to exhaust his 
strength in endeavouring to promote 
their welfare without receiving support 
from them, for he regarded himself in 
the light of a father to them, and it was 
not usual for children to support their 
parents. 

4. In connexion with this, he answers 
another charge against himself. Some 
accused him of being crafty ; that though 
he did not burden them, yet he knew 
well how to manage so as to secure 
what he wanted without burdening 
them, or seeming to receive any thing 
from them. ver. 16. To this he answers 
by an appeal to fact. Particularly he 
appeals to the conduct of Titus when 



246 



II. CORINTHIANS. 



[A.D.60. 



CHAPTER XII. 
TT is not expedient for me 
■*■ doubtless to glory. * I will 

i For I will. 

with them, in full proof that he had no 
such design, ver. 17 — 19. 

5. In the conclusion of the chapter, 
he expresses his fear that when he 
should come among them he would 
find much that would humble them, 
and give him occasion for severity of 
discipline, ver. 20, 21. This appre- 
hension is evidently expressed in order 
that they might be led to examine them- 
selves, and to put away whatever was 
wrong. 

1. It is not expedient. It is not well ; 
it does not become me. This may either 
mean that he felt and admitted that it 
did not become him to boast in this 
manner ; that there was an impropriety 
in his doing it though circumstances 
had compelled him, and in this sense 
it is understood by nearly, or quite, all 
expositors ; or it may be taken ironically. 
'Such a man as I am ought not to 
boast. So you say, and so it would 
seem. A man who has done no more 
than I have ; who has suffered nothing; 
who has been idle and at ease as I have 
been, ought surely not to boast. And 
since there is such an evident impro- 
priety in my boasting and speaking 
about myself, I will turn to another 
matter, and inquire whether the same 
thing may not be said about visions and 
revelations. I will speak, therefore, of 
a man who had some remarkable reve- 
lations, and inquire whether he has any 
right to boast of the favours imparted 
to him.' This seems to me to be the 
probable interpretation of this passage. 
1 To glory. To boast, ch. x. 8. 13 ; 
xi. 1 0. One of the charges which they 
alleged against him was, that he was 
given to boasting without any good 
reason. After the enumeration in the 
previous chapter of what he had done 
and suffered, he says that this was 
doubtless very true. Such a man had 
nothing to boast of. f J will come. 
Marg. "For I will." Our translators 



come to visions and revelations 
of the Lord. 

2 I knew a man in a Christ 

a Ro. 16. 7. 



have omitted the word ( yag) for in the 
text, evidently supposing that it is a 
mere expletive. Doddridge renders it, 
" nevertheless." But it seems to me 
that it contains an important sense, and 
that it should be rendered by then. 
' Since it is not fit that I should glory, 
then I will refer to visions, &c. I will 
turn away then from that subject, and 
come to another.' Thus the word (yog) 
is used in John vii. 41. "Shall then 
(/u» yag) Christ come out of Galilee]" 
Acts viii. 31. "How can I then 
(jj\L? yag) except some man should guide 
me 1" See also Acts xix. 35. Rom. 
hi. 3. Phil. i. 18. f To visions. The 
word vision is used in the Scriptures 
often to denote the mode in which 
divine communications were usually 
made to men. This was done by 
causing some scene to appear to pass 
before the mind as in a landscape, so 
that the individual seemed to see a repre- 
sentation of what was to occur in some 
future period. It was usually applied 
to prophecy, and is often used in the 
Old Testament. See my Note on Isa. 
i. 1, and also on Acts ix. 10. The 
vision which Paul here refers to was 
that which he was permitted to have 
of the heavenly world, ver. 4. He was 
permitted to see what perhaps no other 
mortal had seen, the glory of heaven. 
1 And revelations of the Lord. Which 
the Lord had made. Or it may mean 
manifestations which the Lord had 
made of himself to him. The word 
rendered revelations means properly an 
uncovering (csratcbiV^is, from *7roK*Kv7r-' 
tu>, to uncover), and denotes a removal 
of the veil of ignorance and darkness, 
so that an object may be clearly seen ; 
and is thus applied to truth revealed, 
because the obscurity is removed and 
the truth becomes manifest. 

2. 1 knew a man in Christ. I was 
acquainted with a Christian ; the phrase 
" in Christ" meaning nothing more than 



A. D. 60.] 
about fourteen 

i A. D. 46. 



1 years 

Ac. 22. 17. 



CHAPTER XII. 
ago 



247 



that he was united to Christ or was a 
Christian. See Rom. xvi. 7. The reason 
why Paul did not speak of this directly 
as a vision which he had himself seen 
was probably that he was accused of 
boasting, and he had admitted that it 
did not become him to glory. But 
though it did not become him to boast 
directly, yet he could tell them of a man 
concerning whom there would be no 
impropriety evidently in boasting. It 
is not uncommon, moreover, for a man 
to speak of himself in the third person. 
Thus Cesar in his Commentaries uni- 
formly speaks of himself. And so John 
in his gospel speaks of himself, ch. xiii. 
23, 24 ; xix. 26 ; xxi. 20. John did it 
on account of his modesty, because he 
would not appear to put himself forward, 
and because the mention of his own 
name as connected with the friendship 
of the Saviour in the remarkable man- 
ner in which he enjoyed it, might have 
savoured of pride. For a similar reason 
Paul may have been unwilling to men- 
tion his own name here ; and he may 
have abstained from referring to this 
occurrence elsewhere because it might 
savour of pride, and might also excite the 
envy or ill-will of others. Those who 
have been most favoured with spiritual 
enjoyments will not be the most ready 
to proclaim it. They will cherish the 
remembrance in order to excite gratitude 
in their own hearts and support them 
in trial ; they will not blazon it abroad 
as if they were more the favourites of 
heaven than others arc. That this refers 
to Paul himself is evident for the fol- 
lowing reasons. (1.) His argument 
required that he should mention some- 
thing that had occurred to himself. Any 
thing that had occurred to another 
would not have been pertinent. (2 ) He 
applies it directly to himself (ver. 7), 
when he says that God took effectual 
measures that he should not be unduly 
exalted in view of the abundant revela- 
tions bestowed on him. ^ About four- 
teen years ago. On what occasion or 



(whether in the body I cannot 
tell ; or whether out of the body, 



where this occurred, or why he con- 
cealed the remarkable fact so long, and 
why there is no other allusion to it, is 
unknown ; and conjecture is useless. 
If this epistle was written, as is com- 
monly supposed, about the year 58, then 
this occurrence must have happened 
about the year 44. This was several 
years after his conversion, and of course 
this does not refer to the trance men- 
tioned in Acts ix. 9, at the time when 
he was converted. Dr. Benson supposes 
that this vision was made to him when 
he was praying in the temple after his 
return to Jerusalem,when he was directed 
to go from Jerusalem to the Gentiles 
(Acts xxii. 17), and that it was intended 
to support him in the trials which he 
was about to endure. There can be 
little danger of error in supposing that 
its object was to support him in those 
remarkable trials, and that God designed 
to impart to him such views of heaven 
and its glory, and of the certainty that 
he would soon be admitted there, as 
to support him in his sufferings, and 
make him willing to bear all that should 
be laid upon him. God often gives to 
his people some clear and elevated spirit- 
ual comforts before they enter into trials u- 
as well as while in them ; he prepares 
them for them before they come. This 
vision Paul had kept secret for fourteen 
years. He had doubtless often thought 
of it; and the remembrance of that 
glorious hour was doubtless one of the 
reasons why he bore trials so patiently 
and was willing to endure so much. 
But before this he had had no occasion 
to mention it. He had other proofs in 
abundance that he was called to the 
work of an apostle ; and to mention 
this would savour of pride and ostenta- 
tion. It was only when he was com- 
pelled to refer to the evidences of his 
apostolic mission that he refers to it here. 
1 Whether in the body I cannot tell. 
That is, I do not pretend to explain it. 
I do not know how it occurred. With 
the fact he was acquainted ; but how 



248 II. CORINTHIANS 

I cannot tell : God knoweth ;) 



[A. D. 60. 



it was brought about he did not know. 
Whether the body was caught up to 
heaven ; whether the soul was for a time 
separated from the body ; or whether 
the scene passed before the mind in a 
vision, so that he seemed to have been 
caught up to heaven, he does not pre- 
tend to know. The evident idea is, 
that at the time he was in a state 
of insensibility in regard to surround- 
ing objects, and was unconscious of 
what was occurring, as if he had been 
dead. Where Paul confesses his own 
ignorance of what occurred to himself 
it would be vain for us to inquire ; and 
the question how this was done is im- 
material. No one can doubt that God 
had power if he chose to transport the 
body to heaven; or that he had power 
for a time to separate the soul from the 
body ; or that he had power to represent 
to the mind so clearly the view of the 
heavenly world that he would appear 
to see it. See Acts vii. 56. It is clear 
only that he lost all consciousness of 
any thing about him at that time, and 
that he saw only the things in heaven. 
It may be added here, however, that 
Paul evidently supposed that his soul 
might be taken to heaven without the 
body, and that it might have separate 
consciousness and a separate existence. 
He was not, therefore, a materialist, and 
he did not believe that the existence 
and consciousness of the soul was de- 
pendent on the body, f God knoweth. 
With the mode in which it was done 
God only could be acquainted. Paul 
did not attempt to explain that. That 
was to him of comparatively little con- 
sequence, and he did not lose his time 
in a vain attempt to explain it. How 
happy would it be if all theologians 
were as ready to be satisfied with the 
knowledge of a fact, and to leave the 
mode of explaining it with God, as 
this prince of theologians was. Many 
a man would have busied himself with 
a vain speculation about the way in 
which it was done ; Paul was contented 



such an one caught up to the 
third heaven. 



with the fact that it had occurred. 
1 Such an one caught up. The word 
which is here used Qgn-d^ai) means, to 
seize upon, to snatch away, as wolves 
do their prey (John xii. 10) ; or to 
seize with avidity or eagerness (Matt. 
xi. 12) ; or to carry away, to hurry off 
by force or involuntarily. See John 
vi. 15. Acts vii. 39 ; xxiii. 10. In the 
case before us there is im plied the idea 
that Paul was conveyed by a foreign 
force ; or that he was suddenly seized 
and snatched up to heaven. The word 
expresses the suddenness and the rapid- 
ity with which it was done. Probably it 
was instantaneous, so that he appeared 
at once to be in heaven. Of the mode 
in which it was done Paul has given 
no explanations ; and conjecture would 
be useless. % To the third heaven. 
The Jews sometimes speak of seven 
heavens, and Mahomet has borrowed 
this idea from the Jews. But the 
Bible speaks of but three heavens, and 
among the Jews in the apostolic ages 
also the heavens were divided into three. 
(1.) The aerial, including the clouds 
and the atmosphere, the heavens above 
us, until we come to the stars. (2.) The 
starry heavens, the heavens in which 
the sun, moon, and stars appear to be 
situated. (3.) The heavens beyond 
the stars. That heaven was supposed 
to be the residence of God, of angels, 
and of holy spirits. It was this up- 
per heaven, the dwelling-place of God, 
to which Paul was taken, and whose 
wonders he was permitted to behold — 
this region where God dwelt ; where 
Christ was seated at the right hand of the 
Father, and where the spirits of the just 
were assembled. The fanciful opinions 
of the Jews about seven heavens may 
be seen detailed in Schoettgen or in 
Wetstein, by whom the principal pas- 
sages from the Jewish writings relating 
to the subject have been collected. As 
their opinions throw no light on this 
passage, it is unnecessary to detail them 
here. 



A. D. 60.] 



CHAPTER XII. 



249 



3 And I knew such a man, 
(whether in the body, or out of 
the body, I cannot tell : God 
knoweth ;) 



3. And I knew such a man. It is 
not uncommon to repeat a solemn 
affirmation in order that it may be made 
more emphatic. This is done here. 
Paul repeats the idea, that he was in- 
timately acquainted with such a man, 
and that he did not know whether he 
was in the body or out of the body. All 
that was known to God. 

4. Into paradise. The word para- 
dise (jr'A^aSuTcc;) occurs but three times 
in the New Testament. Luke xxiii. 
43. 2 Cor. xii. 4. Rev. ii. 7. It occurs 
often in the Septuagint, as the trans- 
lation of the word garden. Gen. ii. 8, 
9, 10. 15, 16; iii. 1,2,3. 8.16.23,24; 
xiii. 10. Num. xxiv. 6. Isa. Ii. 3. 
Ezek.xxviii. 13; xxxi. 8, 9. Joel ii. 3. 
And also Isa. i. 30. Jer. xxix. 5; and 
of the word (d-ho) Pardes in Neh. ii. 8. 
Eccl. ii. 5. Cant. ii. 13. It is a word 
which had its origin in the language of 
eastern Asia, and which has been adopt- 
ed in the Greek, the Roman, and other 
western languages. In Sanscrit the word 
paradesha means a land elevated and 
cultivated ; in Armenian, pardes denotes 
a garden around the house planted with 
trees, shrubs, grass for use and ornament. 
In Persia, the word denotes the plea- 
sure gardens and parks with wild ani- 
mals around the country residences of 
the monarchs and princes. Hence it 
denotes in general a garden of pleasure ; 
and in the New Testament is applied 
to the abodes of the blessed after death, 
the dwelling-place of God and of hap- 
py spirits ; or to heaven as a place of 
blessedness. Some have supposed that 
Paul here by the word " paradise" means 
to describe a different place from that 
denoted by the phrase " the third hea- 
ven ;" but there is no good reason for 
this supposition. The only difference 
is th;tt this word implies the idea of a 
place of blessedness; but the same 
place is undoubtedly referred to. U And 



4 How that he was caught up 
into paradise, ° and heard un- 
speakable words, which it is not 
1 lawful for a man to utter. 

a Lu. 23. 43. Re. 2. 7. i or, possible. 



heard unspeakable words. The word 
which is here rendered " unspeakable" 
(upoiircc) may either mean what cannot \ 
be spoken, or what ought not to be ! 
spoken. The word means unutterable, 
ineffable; and whichever idea we attach 
to it, Paul meant to say that he could 
not attempt by words to do justice to 
what he saw and heard. The use of 
the word "words' 1 '' here would seem to 
imply that he heard the language of 
exalted praise ; or that there were 
truths imparted to his mind which he 
could not hope to convey in any lan- 
guage spoken by men. \ Which it is 
not lawful for a man to utter. Marg. 
"Possible." Witsius supposes that the 
word e£<Jy may include both, and Dod- 
dridge accords with the interpretation. 
See also Robinson's Lex. The word is 
most commonly used in the significa- 
tion of lawful. Thus, Matt. xiv. 4. 
" It is not lawful for thee to have her." 
Acts xvi. 21. " Which it is not lawful 
for us to observe;" xxii. 25. "Is it 
lawful for you to scourge a man that 
is a Roman," &c. In the same sense 
of lawful it is used in Matt. xii. 2. 10. 
12; xx. 15. Mark ii. 26; x. 2. When 
it refers to possibility it probably means 
moral possibility ; that is, propriety, or 
it means that it is right. It seems to 
me, therefore, that the word here rather 
means that it was not proper to give - 
utterance to those things ; it would not 
be right to attempt it. It might be 
also true that it would not have been 
possible for language to convey clearly 
the ideas connected with the things which 
Paul was then permitted to see ; but 
the main thought is, that there was some 
reason why it would not be proper for 
him to have attempted to communicate 
those ideas to men at large. The Jews 
held that it was unlawful to pronounce 
the Tdragrammaton, i. e. the name of v 
four letters (mrp), Jehovah ; and 



250 



II. CORINTHIANS. 



[A. D. 60. 



whenever that name occurred in their 
Scriptures, they substituted the name 
Adonai in its place. They maintain 
indeed that the true pronunciation is 
utterly lost, and none of them to this 
day attempt to pronounce it. But this 
was mere superstition ; and it is im- 
possible that Paul should have been in- 
fluenced by any such reason as this. 

The transaction here referred to is 
very remarkable. It is the only instance 
in the Scriptures of any one who was 
taken to heaven, either in reality or in 
vision, and who returned again to the 
earth and was then qualified to commu- 
nicate important truths about the hea- 
venly world from personal observation. 
Enoch and Elijah were taken to hea- 
ven ; but they returned not to converse 
with men. Elijah appeared with Moses 
in conversation with Jesus on the mount 
of transfiguration ; but they conversed 
with him only about his decease, which 
he was about to accomplish at Jerusa- 
lem. Luke ix. 31. There would have 
been no propriety for them to have 
spoken to Jesus of heaven, for he came 
down from heaven and was in heaven 
(John hi. 13), and they were not per- 
mitted to speak to the disciples of hea- 
ven. Lazarus was raised from the dead 
(John xi.), and many of the saints 
which had slept in their graves arose at 
the death of Jesus (Matt, xxvii. 52), but 
there is no intimation that they commu- 
nicated any thing to the living about 
the heavenly world. Of all the millions 
who have been taken to heaven, not one 
has been permitted to return to bear 
his testimony to its glories ; to witness 
for God that he is faithful to his pro- 
mises ; to encourage his pious friends 
to persevere; or to invite his impenitent 
friends to follow him to that glorious 
world. And so fixed is the law ; so 
settled is the principle, that even La- 
zarus was not permitted to go, though 
at the earnest request of the rich 
man in hell, and warn his friends 
not to follow him to that world of wo. 
Luke xvi. 27 — 31. Mahomet indeed 
feigned that he had made a journey to 
heaven, and he attempts to describe what 
he saw: and the difference between 



true inspiration and false or pretended 
inspiration is strikingly evinced by the 
difference between Paul's dignified si- 
lence — verba sacro d'gna silentio {Ho- 
race) — and the puerilities of the prophet 
of Mecca. See the Koran, ch. xvii. As 
the difference between the true religion 
and imposture is strikingly illustrated 
by this, we may recur to the principal 
events which happened to the impostor 
on this celebrated journey. The whole 
account may be seen in Prideaux's Life 
of Mahomet, p. 43, seq. He solemnly 
affirmed that he had been translated to 
the heaven of heavens; that on a white 
beast, less than a mule, but larger than 
an ass, he had been conveyed from the 
temple of Mecca to that of Jerusalem ; 
had successively ascended the seven 
heavens with his companion Gabriel, 
receiving and returning the salutations 
of its blessed inhabitants; had then 
proceeded alone within two bow-shots 
of the throne of the Almighty, when he 
felt a cold which pierced him to the 
heart, and was touched on the shoulder 
by the hand of God, who commanded 
him to pray fifty times a day, but with 
the advice of Moses he was prevailed 
on to have the number reduced to five ; 
and that he then returned to Jerusalem 
and to Mecca, having performed a 
journey of thousands of years in the 
tenth part of a night. 

The fact that Paul was not permitted 
to communicate what he had seen is 
very remarkable. It is natural to ask 
why it is so 1 Why has not God sent 
down departed saints to tell men of the 
glories of heaven 1 Why does he not 
permit them to come and bear testimo- 
ny to what they have seen and enjoy- 
ed] Why not come and clear up the 
doubts of the pious ; why not come 
and convince a thoughtless world ; 
why not come and bear honourable 
testimony for God that he is faithful to 
reward his people 1 And especially 
why did he not suffer Paul, whom he 
had permitted to behold the glories of 
paradise, to testify simply to what he 
had seen, and tell us what was there? 

To these questions, so obvious, it is 
impossible to give an answer that we 



A. D. GO.] 



CHAPTER XII. 



251 



can demonstrate to be the true one. 
But we may suggest some reasons which 
may furnish a plausible answer, and 
which may serve to remove some of the 
perplexity in the case. I would, there- 
fore, suggest that the following may 
have been some of the reasons why 
Paul was not permitted to communicate 
what he saw to men. (1.) It was de- 
signed for the support of Paul himself 
in view of the very remarkable trials 
which he was about to endure. God 
had called him to great toils and self- 
denials. He was to labour much alone ; 
to go to foreign lands ; to be persecuted, 
and ultimately put to death ; and it was 
his purpose to qualify him for this work 
by some peculiar manifestation of his 
favour. He accordingly gave him such 
views of heaven that he would be sup- 
ported in his trials by a conviction of 
the undoubted truth of what he taught, 
and by the prospect of certain glory 
when his labours should end. It was 
one instance when God gave peculiar 
views to prepare for trials, as he often 
does to his people now, preparing them 
in a peculiar manner for peculiar trials. 
Christians, from some cause, often have 
more elevated views and deeper feeling 
before they are called to endure trials 
than they have at other times — peculiar 
grace to prepare them for suffering. 
But as this was designed in a peculiar 
manner for Paul alone, it was not pro- 
per for him to communicate what he 
saw to others. (2.) It is probable that 
if there were a full revelation of the 
glories of heaven we should not be able 
to comprehend it; or even if we did, 
we should be incredulous in regard to 
it. So unlike what we see ; so elevated 
above our highest comprehension ; pro- 
bably so unlike what we now anticipate 
is heaven, that we should be slow to 
receive the revelation. It is always 
diiiicult to describe what we have not 
seen, even on earth, so that we shall have 
any very clear idea of it : how much 
more difficult must it be to describe 
heaven. We are often incredulous 
about what is reported to exist in foreign 
lands on earth which we have not seen, 
and a long lime is often necessary before 



we will believe it. The king of Siam, ^ 
when told by the Dutch ambassador 
that water became so hard in his coun- 
try that men might walk on it, said, " I 
have often suspected you of falsehood, 
but now I know that you lie." So 
incredulous might we be, with our weak 
faith, if we were told what actually ex- 
ists in heaven. We should not im- 
probably turn away from it as wholly 
incredible. (3.) There are great truths 
which it is not the design of God to 
reveal to men. The object is to com- 
municate enough to win us, to comfort 
us, to support our faith, not to reveal 
all. In eternity there must be boundless 
truths and glories which are not needful 
for us to know now, and which, on many 
accounts, it would not be proper to be 
revealed to men. The question is not, 
do we know all, but have we enough 
safely to guide us to heaven, and to 
comfort us in the trials of life. (4.) 
There is enough revealed of heaven for 
our guidance and comfort in this world. 
God has told us what it will be in gene- 
ral. It will be a world without sin ; 
without tears ; without wrong, injustice, 
fraud, or wars ; without disease, pesti- 
lence, plague, death ; and it is easy to 
fill up the picture sufficiently for all our 
purposes. Let us think of a world 
where all shall be pure and holy ; of a 
world free from all that we now behold 
that is evil ; free from pain, disease, 
death ; a world where ' friends never 
depart, foes never come ;' a world where 
all shall be harmony and love — and 
where all this shall be eternal, and 
we shall see that God has revealed 
enough for our welfare here. The highest 
hopes of man are met when we antici- 
pate ax eterxal heaven ; the heaviest 
trials may be cheerfully borne when we 
have the prospect of everlasti-vo rest. 
(5.) One other reason may be assigned 
why it was not proper for Paul to dis- 
close what he saw, and why God has 
withheld more full revelations from 
men about heaven. It is, that his pur- 
pose is that we shall here walk by faith 
and not by sight. We are not to see the 
reward, nor to be told fully what it is. 
We are to have such confidence in God 



252 



II. CORINTHIANS. 



[A. D. 60. 



5 Of such an one will I glory : 
yet a of myself I will not glory, 
but in mine infirmities. 

a c. 11.30. ver. 9, 10. 



that we shall assuredly believe that he 
will fully reward and bless us, and un- 
der this confidence we are to live and 
act here below. God designs, therefore, 
to try our faith, and to furnish an abun- 
dant evidence that his people are disposed 
to obey his commands and to put their 
trust in his faithfulness. Besides, if all 
the glories of heaven were revealed ; if 
all were told that might be ; and if 
heaven were made as attractive to mor- 
tal view as possible, then it might appear 
that his professed people were influenced 
solely by the hope of the reward. As 
it is, there is enough to support and 
comfort; not enough to make it the 
main and only reason why we serve 
God. It may be added, (a) That we 
have all the truth which we shall ever 
have about heaven here below. No 
other messenger will come ; none of the 
pious dead will return. If men, there- 
fore, are not willing to be saved in view 
of the truth which they have, they must 
be lost. God will communicate no more. 

(b) The Christian will soon know all 
about heaven. He will soon be there. 
He begins no day with any certainty 
that he may not close it in heaven ; he 
lies down to rest at no time with any 
assurance that he will not wake in hea- 
ven amidst its full and eternal splendours. 

(c) The sinner will soon know fully 
what it is to lose heaven. A moment may 
make him fully sensible of his loss — 
for he may die ; and a moment may put 
him forever beyond the possibility of 
reaching a world of glory. 

5. Of such an one will I glory. Of 
such a man it would be right to boast. 
It would be admitted that it is right to 
exult in such a man, and to esteem him 
to be peculiarly favoured by God. I 
will boast of him as having received 
peculiar honour from the Lord. Bloom- 
field, however, supposes that the words 
rendered " of such an one" should be 
translated " of such a thing," or of such 



6 For though I would desire 
to glory, I shall not be a fool ; 
for I will say the truth : but now 



a transaction ; meaning ' I can indeed 
justly boast of my being caught up to 
heaven as of a thing the whole glory of 
which pertains to him who has thus 
exalted me; but of myself, or of any 
thing in me, I will not boast.' So Ro- 
senmuller explains it. But it seems to 
me that the connexion requires that we 
should understand it of a person, and 
that the passage is partly ironical. Paul 
speaks in the third person. He chooses 
to keep himself directly out of view, 
And though he refers really to himself, 
yet he would not say this directly, but 
says that of such a man they would 
admit it would be proper to boast. 
1 Yet of myself. Directly. It is not 
expedient for me to boast of myself. 
' You would allow me to boast of such 
a man as I have referred to ; I admit 
that it is not proper for me to boast 
directly of myself.' f But in mine 
infirmities. My weaknesses, trials, 
pains, sufferings ; such as many regard 
as infirmities. See Note on ch. xi. 30. 
6. For though I would desire to 
glory. I take this to be a solemn and 
serious declaration of the irony which 
precedes ; and that Paul means to say 
seriously, that if he had a wish to boast 
as other men boasted, if he chose to 
make much of his attainments and 
privileges, he would have enough of 
which to make mention. It would not 
be mere empty boasting without any 
foundation or any just cause, for he had 
as much of which to speak in a confi- 
dent manner pertaining to his labours 
as an apostle, and his evidence of the 
divine favour as could be urged by any 
one. ' I might go on to speak much 
more than I have done, and to urge 
claims which all would admit to be well- 
founded.' % I shall not be a fiol. 
1 It would not be foolish boasting ; for 
it would be according to truth. I could 
urge much more than I have done ; I 
could speak of things which no ono 



A.D. CO.] 



CHAPTER XII. 



253 



I forbear, lest any man should 
think of me above that which 



would be disposed to call in question as 
laying the foundation of just claims to 
my being regarded as eminently fa- 
voured of God ; I could seriously state 
what all would admit to be such.' % For 
I will say the truth. That is, < What- 
ever I should say on this subject would 
be the simple truth. I should mention 
nothing which has not actually occurred. 
But I forbear, lest some one should form 
an improper estimate of me.' The 
apostle seems to have intended to have 
added something more, but he was 
checked by the apprehension to which 
he here refers. Or perhaps he means 
to say that if he should boast of the 
vision to which he had just referred ; 
if he should go on to say how highly he 
had been honoured and exalted by it, 
there would be no impropriety in it. 
It was so remarkable that if he confined 
himself strictly to the truth, as he would 
do, still it would be regarded by all as a 
very extraordinary honour, and one to 
which no one of the false teachers could 
refer as laying a foundation for their 
boasting, ^j Led any man should think 
of me, &c. The idea in this part of the 
verse I take to be this. ' I desire and 
expect to be estimated by my public 
life. I expect to be judged of men by 
my deeds, by what they see in me, and 
by my general reputation in respect to 
what I have done in establishing the 
Christian religion. I am willing that 
my character and reputation, that the 
estimate in which I shall be held by 
mankind, shall rest on that. I do not 
wish that my character among men 
shall be determined by my secret feel- 
ings ; or by any secret extraordinary 
communication from heaven which I 
may have, and which cannot be sub- 
jected to the observation of my fellow- 
men. I am willing to be estimated by 
my public life ; and however valuable 
such extraordinary manifestations may 
be to me as an individual ; or however 
much they may comfort mo, I do not 
wish to make them the basis of my 
22 



he seeth me to be, or that he 
heareth of me. 



public reputation. I expect to stand 
and be estimated by my public deeds ; 
by what all men see and hear of me ; 
and I would not have them form even 
a favourable opinion of me beyond that.' 
This is the noble language of a man 
who was willing to enjoy such a repu- 
tation as his public life entitled him to. 
He wished to have the basis of his repu- 
tation such that all men could see and 
examine it. Unlike enthusiasts and fa- 
natics, he appealed to no secret im- 
pulses ; did not rest his claims for public 
confidence on any peculiar communica- 
tions from heaven ; but wished to be 
estimated by his public deeds. And the 
important truth taught is, that however 
much communion we may have with 
God ; however much comfort and sup- 
port in prayer and in our favoured mo- 
ments of fellowship with God ; or how- 
ever much we may fancy in this way 
that we are the favourites of Heaven ; 
and however much this may support us 
in trial ; still this should not be made 
the foundation of claim to the favour- 
able opinions of our fellow-men. By 
our public character ; by our well-known 
actions ; by our lives as seen by men, 
we should desire to be estimated, and 
we should be satisfied with such a 
measure of public esteem as our deport- 
ment shall fairly entitle us to. We 
should seldom, perhaps, refer to our 
moments of secret, happy, and most 
favoured communion with God. Paul 
kept his most elevated joys in this re- 
spect, secret for fourteen years : — what 
an example to those who are constantly 
blazoning their Christian experience 
abroad, and boasting of what they have 
enjoyed ! We should never refer to 
such moments as a foundation for the 
estimate in which our character shall 
be held by our fellow-men. We should 
never make this the foundation of a 
claim to the public confidence in us. 
For all such claims; for all the estimate 
in which we shall be held by men, we 
should be willing to be tried by our 



254 



II. CORINTHIANS. 



[A. D. 60. 



7 And lest I should be exalted 
above measure through the abun- 



lives. Paul would not even make a 
vision of heaven ; not even the privilege 
of having beheld the glories of the 
tipper world, though a favour conferred 
on no other living man, a ground of 
the estimate in which his character 
should be held ! What an example 
to those who wish to be estimated by 
secret raptures, and by special commu- 
nications to their souls from heaven ! 
No. Let us be willing to be estimated 
by men by what they see in us ; to 
enjoy such a reputation as our conduct 
shall fairly entitle us to. Let our com- 
munion with God cheer our own hearts ; 
but let us not obtrude this on men as 
furnishing a claim for an exalted stand- 
ing in their estimation. 

7. And lest I should be exalted. Lest 
I should be spiritually proud ; lest I 
should become self-confident and vain, 
and suppose that I was a special favour- 
ite of Heaven. If Paul was in danger 
of spiritual pride, who is not 1 If it 
was necessary for God to adopt some 
special measures to keep him humble, 
we are not to be surprised that the 
same thing should occur in other cases. 
There is abundant reason to believe 
that Paul was naturally a proud man. 
He was by nature self-confident ; trust- 
ing in his own talents and attainments, 
and eminently ambitious. When he 
became a Christian, therefore, one of 
his besetting sins would be pride ; and 
as he had been peculiarly favoured in 
his call to the apostleship ; in his suc- 
cess as a preacher ; in the standing 
which he had among the other apostles, 
and in the revelations imparted to him, 
there was also peculiar danger that he 
would become self-confident and proud 
of his attainments. There is no danger 
that more constantly besets Christians, 
and even eminent Christians, than pride. 
There is no sin that is more subtle, 
insinuating, deceptive ; none that lurks 
more constantly around the heart and 
that finds a more ready entrance, than 



dance of the revelations, there was 
given to me a thorn a in the flesh, 

a Eze. 28. 24. Ga. 4. 14. 

pride. He who has been characterized 
by pride before his conversion will be 
in special danger of it afterwards ; he 
who has eminent gifts in prayer, or 
in conversation, or in preaching, will 
be in special danger of it ; he who is 
eminently successful will be in danger of 
it; and he who has any extraordinary 
spiritual comforts will be in danger of it. 
Of this sin he who lives nearest to God 
may be in most special danger ; and he 
who is most eminent in piety should 
feel that he also occupies a position where 
the enemy will approach him in a sly 
and subtle manner, and where he is in 
peculiar danger of a fall. Possibly the 
fear that he might be in danger of 
being made proud by the flattery of his 
friends may have been one reason why 
Paul kept this thing concealed for four- 
teen years ; and if men wish to keep 
themselves from the danger of this sin, 
they should not be forward to speak even 
of the most favoured moments of their 
communion with God. % Through the 
abundance of the revelations. By my 
being raised thus to heaven, and by 
being permitted to behold the wonders 
of the heavenly world, as well as by the 
numerous communications which God 
had made to me at other times, 1 There 
was given to me. That is, God was 
pleased to appoint me. The word which 
Paul uses is worthy of special notice. 
It is that this " thorn in the flesh" was 
given to him, implying that it was a 
favour. He does not complain of it; 
he does not say it was sent in cruelty ; 
he does not even speak of it as an 
affliction ; he speaks of it as a gift, as 
any man would of a favour that had 
been bestowed. Paul had so clear a 
view of the benefits which resulted from 
it that he regarded it as a favour, as 
Christians should every trial. 1 A 
thorn in the flesh. The word here 
used ((tkoac-vJ.) occurs nowhere else in 
the New Testament. It means properly 
any thing pointed or sharp, e. g. a stake 



A. D. 60.] 



CHAPTER XII. 



255 



the a messenger of Satan, to buf- 

a Job 2. 7. Lu. 13. 16. 



or palisade (Xen. Anab. 5. 2. 5) ; or the 
point of a hook. The word is used in 
the Septuagint to denote a thorn or 
prickle, as a translation of *vd (sir), in 
Hos. ii. 6, " I will hedge up thy way 
with thorns ,•" to denote a pricking 
briar in Ezek. xxviii. 24, as a transla- 
tion of pSo (si lion), meaning a thorn or 
prickle, such as is found in the shoots 
and twigs of the palm-tree ; and to de- 
note " pricks in the eyes" (Num. xxxiii. 
55), as a translation of dob> (sikkim), 
thorns or prickles. So far as the word 
here used is concerned, it means a sharp 
thorn or prickle ; and the idea is, that 
the trial to which he refers was as 
troublesome and painful as such a thorn 
would be in the flesh. But whether he 
refers to some infirmity or pain in the 
flesh or the body is another question, 
and a question in which interpreters 
have been greatly divided in opinion. 
Every one who has become familiar 
with commentaries knows that almost 
every expositor has had his own opinion 
about this, and also that no one has 
been able to give any good reason for 
.his own. Most of them have been 
fanciful ; and many of them eminently 
ridiculous. Even Baxter, who was 
subject himself to some such disorder, 
supposes that it might be the stone or 
gravel; and the usually very judicious 
Doddridge supposes that the view which 
he had of the glories of heavenly ob- 
jects so affected his nerves as to pro- 
duce a paralytic disorder, and particu- 
larly a stammering in his speech, and 
perhaps also a ridiculous distortion of 
the countenance. This opinion was sug- 
gested by Whitby, and has been adopted 
also by Benson, Mack night, Slade, and 
Bloomfield. But though sustained by 
most respectable names, it would be 
easy to show that it is mere conjecture, 
and perhaps quite as improbable as any 
of the numerous opinions which have 
been maintained on the subject. If 
Paul's speech had been affected, and his 
face distorted, and his nerves shattered 



fet me, lest I should be exalted 
above measure. 



by such a sight, how could he doubt 
whether he was in the body or out of 
it when this occurred ? Many of the 
Latin fathers supposed that some un- 
ruly and ungovernable lust was intended. 
Chrysostom and Jerome suppose that 
he meant the headache ; Tertullian an 
earache ; and Rosenmuller supposes 
that it was the gout in the head, kopf- 
gicht, and that it was a periodical dis- 
order such as affected him when he was 
with the Galatians. Gal. iv. 13. But 
all conjecture here is vain ; and the 
numerous strange and ridiculous opi- 
nions of commentators is a melancholy 
attestation of their inclination to fanci- 
ful conjecture where it is impossible in 
the nature of the case to ascertain the 
truth. All that can be known of this 
is, that it was some infirmity of the 
flesh, some bodily affliction or calamity, 
that was like the continual piercing of 
the flesh with a thorn (Gal. iv. 13) ; 
and that it was something that was 
designed to prevent spiritual pride. It 
is not indeed an improbable supposition 
that it was something that could be seen 
by others, and that thus tended to hum- 
ble him when with them, % The mes- 
senger of Satan. Among the Hebrews 
it was customary to attribute severe and 
painful diseases to Satan. Comp. 
Job ii. 6, 7. Comp. Note on Luke 
xiii. 16. In the time of the Saviour ma- 
lignant spirits are known to have taken 
possession of the body in numerous 
cases, and to have produced painful 
bodily diseases, and Paul here says that 
Satan was permitted to bring this ca- 
lamity on him. f To buffet me. To 
buffet, means to smite with the hand ; 
then to maltreat in any way. The mean- 
ing is, that the effect and design of this 
was deeply to afflict him. Doddridge 
and Clarke suppose that the reference 
is here to the false teacher whom Satan 
had sent to Corinth, and who was to 
him the source of perpetual trouble. 
But it seems more probable to me that 
he refers to some bodily infirmity. The 



256 



II. CORINTHIANS. 



8 For this a thing I besought 

a Be. 3. 23. 27. Ps. 77. 2. 11. La. 3. 8. 
Mat. 26. 44. 

general truth taught in this verse is, that 
God will take care that his people shall 
not be unduly exalted by the manifesta- 
tions of his favour, and by the spiritual 
privileges which he bestows on them. 
He will take measures to humble them ; 
and a large part of his dealings with 
his people is designed to accomplish 
this. Sometimes it will be done, as in 
the case of Paul, by bodily infirmity or 
trial, by sickness, or by long and linger- 
ing disease ; sometimes by great poverty 
and by an humble condition of life ; some- 
times by reducing us from a state of 
affluence where we were in danger of 
being exalted above measure ; some- 
times by suffering us to be slandered 
and calumniated, by suffering foes to 
rise up against us who shall blacken 
our character and in such a manner that 
we cannot meet it ; sometimes by perse- 
cution ; sometimes by want of success 
in our enterprises, and if in the ministry, 
by withholding his Spirit; sometimes 
by suffering us to fall into sin, and thus 
greatly humbling us before the world. 
Such was the case with David and with 
Peter ; and God often permits us to see 
in this manner our own weakness, and 
to bring us to a sense of our dependence 
and to proper humility by suffering us 
to perform some act that should be ever 
afterward a standing source of our 
humiliation ; some act so base, so hu- 
miliating, so evincing the deep depravity 
of our hearts as forever to make and 
keep us humble. How could David be 
lifted up with pride after the murder of 
Uriah ] How could Peter after having 
denied his Lord with a horrid oath 1 
Thus many a Christian is suffered to 
fall by the temptation of Satan to show 
him his weakness and to keep him from 
pride ; many a fall is made the occasion 
of the permanent benefit of the offender. 
And perhaps every Christian who has 
been much favoured with elevated 
spiritual views and comforts can recall 
something which shall be to him a 
standing topic of regret and humiliation 



the Lord thrice, 
depart from me. 



[A. D. 60. 
that it might 



in his past life. We should be thankful 
for any calamity that will humble us ; 
and we should remember that clear and 
elevated views of God and heaven are, 
after all, more than a compensation for 
all the sufferings which it may be neces- 
sary to endure in order to make us 
humble. 

8. For this thing. On account of 
this ; in order that this calamity might 
be removed, f / besovght the Lord. 
The word " Lord" in the New Testa- 
ment, when it stands without any other 
word in connexion to limit its significa- 
tion, commonly denotes the Lord Jesus 
Christ. See Note on Acts i. 24. The 
following verse here shows conclusively 
that it was the Lord Jesus to whom 
Paul addressed this prayer. The answer 
was that his grace was sufficient for 
him ; and Paul consoled himself by 
saying that it was a sufficient support 
if the power of Christ implied in that 
answer, should rest on him. He would 
glory in trials if such was their result. 
Even Kosenmuller maintains that it 
was the Lord Jesus to whom this prayer 
was addressed, and says that the So- 
cinians themselves admit it. So Grotius 
(on ver. 9) says that the answer was 
given by Christ. But if this refers to 
the Lord Jesus, then it proves that it is 
right to go to him in times of trouble, 
and that it is right to worship him. 
Prayer is the most solemn act of adora- 
tion which we can perform ; and no 
better authority can be required for pay- 
ing divine honours to Christ than the 
fact that Paul worshipped him and 
called upon him to remove a severe and 
grievous calamity. ^ Thrice. This, 
may either mean that he prayed for this 
often, or that he sought it on three set 
and solemn occasions. Many commen- 
tators have supposed that the former is 
meant. But to me it seems probable 
that Paul on three special occasions 
earnestly prayed for the removal of this 
calamity. It will be recollected that the 
Lord Jesus prayed three times in the 



A.D.60.] 



CHAPTER XII. 



257 



9 And he said unto me, My 



garden of Gethsemane that the cup 
might be removed from him. Matt. 
xxvi. 44. At the third time he ceased, 
and submitted to what was the will of 
God. There is some reason to suppose 
that the Jews were in the habit of pray- 
ing three times for any important bless- 
ing or for the removal of any calamity ; 
and Paul in this would not only con- 
form to the usual custom, but especially 
he would be disposed to imitate the 
example of the Lord Jesus. Among 
the Jews three was a sacred number, 
and repeated instances occur where an 
important transaction is mentioned as 
having been done thrice. See Num. 
xxii. 28 ; xxiv. 10. 1 Sam. iii. 8 ; xx. 41. 
1 Kings xviii. 44. Prov. xxii. 20. Jer. 
vii. 4; xxii. 29. John xxi. 17. The 
probability, therefore, is, that Paul on 
three different occasions earnestly be- 
sought the Lord Jesus that this calamity 
might be removed from him. It might 
have been exceedingly painful ; or it 
might, as he supposed, interfere with 
his success as a preacher ; or it might 
have been of such a nature as to ex- 
pose him to ridicule ; and he prayed, 
therefore, if it were possible that it 
might be taken away. The passage 
proves that it is right to pray earnestly 
and repeatedly for the removal of any 
calamity. The Saviour so prayed in 
the garden ; and Paul so prayed here. 
Yet it also proves that there should be a 
limit to such prayers. The Saviour 
prayed three times ; and Paul limited 
himself to the same number of petitions, 
and then submitted to the will of God. 
This does not prove that we should be 
limited to exactly this number in our 
petitions ; but it proves that there should 
be a limit ; that we should not be over- 
anxious, and that when it is plain from 
any cause that the calamity will not be 
removed, we should submit to it. The 
Saviour in the garden knew that the 
cup would not be removed, and he 
acquiesced. Paul was told indirectly 
that his calamity would not be removed, 
and he submitted. We may expect no 
22* 



grace is sufficient for thee : for 



such revelation from heaven, but we 
may know in other ways that the 
calamity will not be removed ; and we 
should submit. The child or other 
friend for whom we prayed may die ; or 
the calamity, as, e. g. blindness, or deaf- 
ness, or loss of health, or poverty, may 
become permanent, so that there is no 
hope of removing it ; and we should 
then cease to pray that it may be re- 
moved, and we should cheerfully acqui- 
esce in the will of God. So David 
prayed most fervently for his child when 
it was alive ; when it was deceased, and 
it was of no further use to pray for it, 
he bowed in submission to the will of 
God. 2 Sam. xii. 20. 

9. And he said unto me. The Sa- 
viour replied. In what way this was 
done, or whether it was done at the time 
when the prayer was offered, Paul does 
not inform us. It is possible, as Mac- 
knight supposes, that Christ appeared to 
him again and spake to him in an audi- 
ble manner. Grotius supposes that this 
was done by the 'jip ro (Ba(h-qol) — 
" daughter of the voice," so frequently 
referred to by the Jewish writers, and 
which they suppose to be referred to in 
1 Kings xix. 12, by the phrase, "a still 
small voice." But it is impossible to 
determine in what way it was done, and 
it is not material. Paul was in habits 
of communion with the Saviour, and 
was accustomed to receive revelations 
from him. The material fact here is, 
that the request was not granted in the 
exact form in which he presented it, but 
that he received assurance of grace to 
support him in his trial. It is one of 
the instances in which the fervent prayer 
of a good man, offered undoubtedly in 
faith, was not answered in the form 
in which he desired, though substan- 
tially answered in the assurance of grace 
sufficient to support him. It furnishes, 
therefore, a very instructive lesson in 
regard to prayer, and shows us that wc 
are not to expect as a matter of course 
that all our prayers will be literally 
answered, and that we should not be 



258 



II. CORINTHIANS. 



[A. D. 60. 



my strength is made perfect in 



disappointed or disheartened if they are 
not. It is a matter of fact that not all 
the prayers even of the pious, and of 
those who pray having faith in God as a 
hearer of prayer, are literally answered. 
Thus the prayer of David (2 Sam. xii. 
16 — 20) was not literally answered; 
the child for whose life he so earnestly 
prayed died. So the Saviour's request 
was not literally answered. Mark. xiv. 
36. The cup of suffering which he so 
earnestly desired should be taken away 
was not removed. So in the case be- 
fore us. Comp. also Deut. iii. 23 — 27. 
Job xxx. 20. Lam. iii. 8. So in 
numerous cases now, Christians pray 
with fervour and with faith for the re- 
moval of some calamity which is not 
removed ; or for something which they 
regard as desirable for their welfare 
which is withheld. Some of the reasons 
why this is done are obvious. (1.) The 
grace that will be imparted if the ca- 
lamity is not removed will be of greater 
value to the individual than would be 
the direct answer to his prayer. Such 
was the case with Paul ; so it was 
doubtless with David ; and so it is often 
with Christians now. The removal of 
the calamity might be apparently a 
blessing, but it might also be attended 
with dangers to our spiritual welfare ; 
the grace imparted may be of perma- 
nent value and may be connected with 
the development of some of the love- 
liest traits of Christian character. (2.) It 
might not be for the good of the indi- 
vidual who prays that the exact thing 
should be granted. When a parent 
prays with great earnestness and with 
insubmission for the life of a child, he 
knows not what he is doing. If the child 
lives, he may be the occasion of much 
more grief to him than if he had died. 
David had far more trouble from Absa- 
lom than he had from the death of the 
child for which he so earnestly prayed. 
At the same time it may be better for 
the child that he should be removed. 
If he dies in infancy he will be saved. 
But who can tell what will be his 



weakness. Most gladly there- 



character and destiny should he live to 
be a man 1 So of other things. (3.) God 
has often some better thing in store for 
us than would be the immediate answer 
to our prayer. Who can doubt that 
this was true of Paul 1 The promised 
grace of Christ as sufficient to support 
us is of more value than would be the 
mere removal of any bodily affliction. 
(4.) It would not be well for us, proba- 
bly, should our . petition be literally 
answered. Who can tell what is best 
for himself ? If the thing were obtained, 
who can tell how soon we might forget 
the benefactor and become proud and 
self-confident ? It was the design of 
God to humble Paul ; and this could be 
much better accomplished by continuing 
his affliction and by imparting the pro- 
mised grace, than by withdrawing the 
affliction and withholding the grace. 
The very thing to be done was to keep 
him humble ; and this affliction could 
not be withdrawn without also forego- 
ing the benefit. It is true, also, that 
where things are in themselves proper 
to be asked, Christians sometimes ask 
them in an improper manner, and 
this is one of the reasons why many 
of their prayers are not answered. But 
this does not pertain to the case before 
us. % My grace is sufficient for thee. 
A much better answer than it would 
have been to have removed the calamity ; 
and one that seems to have been entirely 
satisfactory to Paul. The meaning of 
the Saviour is, that he would support 
him ; that he would not suffer him to 
sink exhausted under his trials ; that he 
had nothing to fear. The affliction 
was not indeed removed ; but there was 
a promise that the favour of Christ 
would be shown to him constantly, and 
that he would find his support to be 
ample. If Paul had this support, he 
might well bear the trial ; and if we 
have this assurance, as we may have, 
we may welcome affliction, and rejoice 
that calamities are brought upon us. It 
is a sufficient answer to our prayers 
if we have the solemn promise of the 



A. D.60.] 



CHAPTER XII. 



259 



fore will I rather glory ° in my 
infirmities, that the power h of 
Christ may rest upon me. 

a ver. 5. b 1 Pe. 4. 14. 



Redeemer that we shall be upheld and 
never sink under the burden of our 
heavy woes, f My strength is made 
perfect in weakness. That is, the 
strength which I impart to my people 
is more commonly and more completely 
manifested when my people feel that 
they are weak. It is not imparted 
to those who feel that they are strong 
and who do not realize their need of 
divine aid. It is not so completely 
manifested to those who are vigorous 
and strong as to the feeble. It is when 
we are conscious that we ai*e feeble, and 
when we feel our need of aid, that the 
Redeemer manifests his power to up- 
hold, and imparts his purest consola- 
tions. Grotius has collected several 
similar passages from the classic writers 
which may serve to illustrate this expres- 
sion. Thus Pliny, vii. Epis. 26, says, 
" We are best where we are weak." 
Seneca says, " Calamity is the occasion 
of virtue." Quintilian, "All temerity 
of mind is broken by bodily calamity." 
Minutius Felix, " Calamity is often the 
discipline of virtue." There are few 
Christians who cannot bear witness to 
the truth of what the Redeemer here 
says, and who have not experienced the 
most pure consolations which they have 
known, and been most sensible of his 
comforting presence and power in times 
of affliction. *\ Most gladly, therefore, 
Sec. I count it a privilege to be afflicted, 
if my trials may be the means of my 
more abundantly enjoying the favour 
of the Redeemer. His presence and 
imparted strength are more than a com- 
pensation for all the trials that I endure. 
1 That the power of Christ. The 
strength which Christ imparts ; his 
power manifested in supporting me in 
trials. ^J May rest upon me (iTriTKuv^TYi). 
The word properly means to pitch a 
tent upon,- and then to dwell in or 
upon. Here it is used in the sense 
of abiding upon, or remaining with. 



10 Therefore I take pleasure 
in infirmities, in reproaches, in 
necessities, in persecutions, in 
distresses for Christ's sake : for 

The sense is, that the power which 
Christ manifested to his people rested 
with them, or abode with them in their 
trials, and therefore he would rejoice in 
afflictions, in order that he might par- 
take of the aid and consolation thus 
imparted. Learn hence, (1.) That a 
Christian never loses any thing by suf- 
fering and affliction. If he may obtain 
the favour of Christ by his trials he is 
a gainer. The favour of the Redeemer 
is more than a compensation for all 
that we endure in his cause. (2.) The 
Christian is a gainer by trial. I never 
knew a Christian that was not ultimately 
benefited by trials. I never knew one 
who did not find that he had gamed 
much that was valuable to him in 
scenes of affliction. I do not know that 
I have found one who would be willing 
to exchange the advantages he has 
gained in affliction for all that the most 
uninterrupted prosperity and the highest 
honours that the world could give would 
impart. (3.) Learn to bear trials with 
joy. They are good for us. They 
develope some of the most lovely traits 
of character. They injure no one if 
they are properly received. And a 
Christian should rejoice that he may 
obtain what he does obtain in affliction, 
cost what it may. It is worth more 
than it costs ; and when we come to 
die, the things that we shall have most 
occasion to thank God for will be our 
afflictions. And, O ! if they are the 
means of raising us to a higher seat in 
heaven, and placing us nearer the Re- 
deemer there, who will not rejoice in 
his trials 1 

10. Therefore I take pleasure. Since 
so many benefits result from trials ; since 
my afflictions are the occasion of obtain- 
ing the favour of Christ in so eminent 
a decree, I rejoice in the privilege of 
suffering. There is often real pleasure 
in affliction, paradoxical as it may ap- 
pear. Some of the happiest persons I 



260 



II. CORINTHIANS. 



[A. D. 60. 



when I am weak, then am I 
strong. 

11 I am become a fool in 
glorying : ye have compelled 

have known are those who have been 
deeply afflicted ; some of the purest joys 
which I have witnessed have been mani- 
fested on a sick-bed, and in the prospect 
of death. And I have no doubt that 
Paul, in the midst of all his infirmities 
and reproaches, had a joy above that 
which all the wealth and honour of the 
world could give. See here the power 
of religion. It not only supports, it 
comforts. It not only enables one to 
bear suffering with resignation, but it 
enables him to rejoice. Philosophy 
blunts the feelings ; infidelity leaves 
men to murmur and repine in trial ; 
the pleasures of this world have no 
power even to support or comfort in 
times of affliction ; but Christianity fur- 
nishes positive pleasure in trial, and 
enables the sufferer to smile through his 
tears. If In infirmities. In my weak- 
nesses. See Note on ch. xi. 30. 1 In 
reproaches. In the contempt and scorn 
with which I meet as a follower of Christ. 
Note, ch. xi. 21. f In necessities. In 
want. See Notes on ch. vi. 4, 5. If In 
distresses for Christ's sake. Note, ch. 
vi. 4. In the various wants and diffi- 
culties to which I am exposed on ac- 
count of the Saviour, or which I suffer 
in his cause. «fl For when I am weak, 
then am I strong. When I feel weak; 
when I am subjected to trial, and nature 
faints and fails, then strength is im- 
parted to me, and I am enabled to bear 
all. The more I am borne down with 
trials, the more do I feel my need of 
divine assistance, and the more do I feel 
the efficacy of divine grace. Such was 
the promise in Deut. xxxiii. 25 : " As 
thy days, so shall thy strength be." So 
in Heb. xi. 24 : " Who out of weak- 
ness were made strong." What Chris- 
tian has not experienced this, and been 
able to say that when he felt himself 
weak and felt like sinking under the 
accumulation of many trials, he has 
found his strength according to his day, 



me : for I ought to have been 
commended of you : for a in 
nothing am I behind the very 

(ic. 11.5. 

and felt an arm of power supporting 
him] It is then that the Redeemer 
manifests himself in a peculiar-manner; 
and then that the excellency of the re- 
ligion of Christ is truly seen and its 
power appreciated and felt. 

11. I am become a fool in glorying. 
The meaning of this expression I take 
to be this. ' I have been led along in 
speaking of myself until I admit I appear 
foolish in this kind of boasting. It is 
folly to do it, and I would not have en- 
tered on it unless I had been driven to 
it by my circumstances and the necessi- 
ty which was imposed on me of speak- 
ing of myself.' Paul doubtless desired 
that what he had said of himself should 
not be regarded as an example for 
others to follow. Religion repressed all 
vain boasting and self-exultation; and 
to prevent others from falling into a 
habit of boasting, and then pleading 
his example as an apology, he is care- 
ful to say that he regarded it as folly ; 
and that he would by no means have done 
it if the circumstances of the case had 
not constrained him. If any one, there- 
fore, is disposed to imitate Paul in 
speaking of himself and what he has 
done, let him do it only when he is in 
circumstances like Paul, and when the 
honour of rejigion and his usefulness 
imperiously demand it ; and let him not 
forget that it was the deliberate convic- 
tion of Paul that boasting was the 
characteristic of a fool! f Ye have 
compelled me. You have made it ne- 
cessary for me to vindicate my character 
and to state the evidence of my divine 
commission as an apostle, % For I 
ought to have been commended of you. 
By you. Then this boasting, so foolish, 
would have been unnecessary. What 
a delicate reproof ! All the fault of 
this foolish boasting was theirs. They 
knew him intimately. They had de- 
rived great benefits from his ministry, 
and they were bound in gratitude and 



A. D. 60.] CHAPTER XII 

though a I be 



261 



chiefest apostles 
nothing. 

a Lu. 17. 10. 1 Co. 3. 7. Ep. 3. 8 



from a regard to right and truth to 
•vindicate him. But they had not done 
it ; and hence, through their fault, he 
had been compelled to go into this un- 
pleasant vindication of his own charac- 
ter, H For in nothing am I behind 
the very chiefest apostles. Neither in 
the evidences of my call to the apostolic 
office (see 1 Cor. ix. 1, seq.) ; nor in 
the endowments of the Spirit ; nor in 
my success ; nor in the proofs of a di- 
vine commission in the power of work- 
ing miracles. See Note on ch. xi. 5. 
Tf Though I be nothing. This ex- 
pression was either used in sarcasm or 
seriously. According to the former sup- 
position it means, that he was regarded 
as nothing ; that the false apostles 
spoke of him as a mere nothing, 
or as having no claims to the office of 
an apostle. This is the opinion of 
Clarke, and many of the recent com- 
mentators. Bloomfield inclines to this. 
According to the latter view, it is an 
expression of humility on the part of 
Paul, and is designed to express his deep 
sense of his unworthiness in view of 
his past life — a conviction deepened by 
the exalted privileges conferred on him, 
and the exalted rank to which he had 
been raised as an apostle. This was 
the view of most of the early commen- 
tators. Doddridge unites the two. It 
is not possible to determine with cer- 
tainty which is the true interpretation ; 
but it seems to me that the latter view 
best accords with the scope of the pas- 
sage, and with what we have reason to 
suppose the apostle would say at this 
time. It is true that in this discussion 
(ch. x. seq.) there is much that is sar- 
castic. But in the whole strain of the 
passage before us he is serious. He is 
speaking of his sufferings, and of the 
evidences that he was raised to elevated 
rank as an apostle, and it is not quite 
natural to suppose that he would throw 
in a sarcastic remark just in the midst 
of this discussion. Besides, this inter- I 



12 Truly the signs b of an 
apostle were wrought among 

b 1 Co. 9. 2. 

pretation accords exactly with what he 
says, 1 Cor. xv. 9 : " For I am the 
least of all the apostles, that am not 
meet to be called an apostle." If this 
be the correct interpretation, then it 
teaches, (1.) That the highest attain- 
ments in piety are not inconsistent with 
the deepest sense of our nothingness 
and unworthiness. (2.) That the most 
distinguished favours bestowed on us 
by God are consistent with the lowest 
humility. (3.) That those who are most 
favoured in the Christian life, and most 
honoured by God, should not be un- 
willing to take a low place, and to regard 
and speak of themselves as nothing. 
Compared with God, what are they ? — 
Nothing. Compared with the angels, 
what are they 1 — Nothing. As creatures 
compared with the vast universe, what 
are we 1 — Nothing. An atom, a speck. 
Compared with other Christians, the 
eminent saints who have lived before 
us, what are we? Compared with 
what we ought to be, and might be, 
what are we? — Nothing. Let a man 
look over his past life, and see how vile 
and unworthy it has been ; let him 
look at God, and see how great and glo- 
rious he is ; let him look at the vast 
universe, and see how immense it is ; 
let him think of the angels, and reflect 
how pure they are ; let him think of 
what he might have been, of how much 
more he might have done for his Saviour ; 
let him look at his body, and think how 
frail it is, and how soon it must return 
to the dust; and no matter how elevated 
his rank among his fellow-worms, and 
no matter how much God has favoured 
him as a Christian or a minister, he will 
feel, if he feels right, that he is nothing. 
The most elevated saints are distinguish- 
ed for the deepest humility ; those who 
are nearest to God feel most their dis- 
tance; they who are to occupy the 
highest place in heaven feel most deeply 
that they are unworthy of the lowest. 
12. Truly the signs of an apostle. 



262 



II. CORINTHIANS. 



[A. D. 60. 



you in all patience, in signs, and 
wonders, and mighty deeds. 

13 For what is it wherein you 
were inferior to other churches, 



Such miracles as the acknowledged 
apostles worked. Such " signs" or evi- 
dences that they were divinely com- 
missioned. See Notes on Mark xvi. 17. 
Acts ii. 22. Rom. xv. 19. f Were 
wrought among you. That is, by me. 
See Note, 1 Cor. ix. 2. f In all patience. 
I performed those works notwithstand- 
ing the opposition which I met with. 
I patiently persevered in furnishing the 
evidence of my divine commission. 
There was a succession of miracles de- 
monstrating that I was from God, not- 
withstanding the unreasonable opposi- 
tion which I met with, until I convinced 
you that I was called to the office of an 
apostle. 1 In signs and wonders. In 
working miracles. Com p. Note, Acts 
ii. 22. What these miracles at Corinth 
were, we are not distinctly informed. 
They probably, however, were similar 
to those wrought in other places, in 
healing the sick, &c. ; the most benevo- 
lent as it was one of the most decisive 
proofs of the divine power. 

13. For what is it, &c. This verse 
contains a striking mixture of sarcasm 
and irony, not exceeded, says Bloom- 
field, by any example in Demosthenes. 
The sense is, ' I have given among you 
the most ample proofs of my apostolic 
commission. I have conferred on you 
the highest favours of the apostolic 
office. In these respects you are supe- 
rior to all other churches. In one re- 
spect only are you inferior — it is in 
this, that you have not been burdened 
with the privilege of supporting me. 
If you had had this, you would have 
been inferior to no others. But this was 
owing to me ; and I pray that you will 
forgive me this. I might have urged 
it ; I might have claimed it ; I might 
have given you the privilege of becom- 
ing equal to the most favoured in all 
respects. But I have not pressed it, and 
you have not done it, and I ask your 



except it be that I a myself was 
not burdensome to you ? forgive 
me this wrong. 

14 Behold, the third time I 



a c. 11.9. 



pardon.' There is a delicate insinuation 
that they had not contributed to his 
wants (see Note, ch. xi. 8) ; an intima- 
tion that it was a privilege to contribute 
to the support of the gospel, and that 
Paul might have been " burdensome to 
them" (see Notes on 1 Cor.ix. 1 — 12) ; 
and an admission that he was in part 
to blame for this, and had not in this 
respect given them an opportunity to 
equal other churches in all respects. 
% Was not burde?isome to you. See 
this explained in the Notes on ch. x. 8. 
If Forgive me this ivrong. ' If it be a 
fault, pardon it. Forgive me that I 
did not give you this opportunity to be 
equal to other churches. It is a privi- 
lege to contribute to the support of the 
gospel, and they who are permitted to 
do it should esteem themselves highly 
favoured. I pray you to pardon me 
for depriving you of any of your Chris- 
tian privileges.' What the feelings of 
the Corinthians were about forgiving 
Paul for this we know not; but most 
churches would be as ready to forgive 
a minister for this as for any other 
offence. 

14. Behold, the third time, lam ready 
to come to you. That is, this is the 
third time that I have purposed to come 
and see you, and have made preparation 
for it. He does not mean that he had 
been twice with them and was now 
coming the third time, but that he had 
twice before intended to go and had 
been disappointed. See 1 Cor. xvi. 5. 
2 Cor. i. 15, 16. His purpose had been 
to visit them on his way to Macedonia, 
and again on his return from Macedo- 
nia. He had now formed a third reso- 
lution, which he had a prospect of carry- 
ing into execution. If And I will not 
be burdensome to you. I resolve still, 
as I have done before, not to receive a 
compensation that shall be oppressive 
to you. See Notes on ch. xi. 9, 10. 



A. D. 60.] 



CHAPTER XII. 



263 



am ready to come to you ; and 
I will not be burdensome to you : 
for a I seek not yours, but you : 
for the children ought not to lay 

a 1 Co. 10. 33. 1 Th. 2. 8. 

Tf For I seek not yours, but you. I de- 
sire not to obtain your property, but to 
save your souls. This was a noble reso- 
lution ; and it is the resolution which 
should be formed by every minister of 
the gospel. While a minister of Christ 
has a claim to a competent support, his 
main purpose should not be to obtain 
such a support. It should be the higher 
and nobler object of winning souls to 
the Redeemer. See Paul's conduct in 
this respect explained in the Notes on 
Acts xx. 33. ^ For the children, &c. 
There is great delicacy and address in 
this sentiment. The meaning is, ' It is 
not natural and usual for children to 
make provisions for their parents. The 
common course of events and of duty 
is, for parents to make provision for their 
offspring. I, therefore, your spiritual 
father, choose to act in the same way. 
I make provision for your spiritual 
wants ; I labour and toil for you as a 
father does for his children. I seek 
your welfare, as he does, by constant 
self-denial. In return, I do not ask you 
to provide for me, any more than a father 
ordinarily expects his children to provide 
for him. I am willing to labour as he 
does, content with doing my duty, and 
promoting the welfare of those under 
me.' The words rendered " ought not" 
(cb iqiikti) are to be understood in a 
comparative sense. Paul does not mean 
that a child ought never to provide for 
his parents, or to lay any thing up for a 
sick, a poor, and an infirm father, but 
that the duty of doing that was slight 
and unusual compared with the duty of 
a parent to provide for his children. 
The one was of comparatively rare oc- 
currence ; the other was constant and 
was the ordinary course of duty. It is 
a matter of obligation for a child to pro- 
vide for an aged and helpless parent ; 
but commonly the duty is that of a pa- 
rent to provide for his children. Paul 



up for the parents, but the parents 
for the children. 

15 And I will very gladly 
spend and be spent for x you ; 

1 your soxtls. 



felt like a father toward the church in 
Corinth ; and he was willing, therefore, 
to labour for them without compensa- 
tion. 

15. And 1 will very gladly spend. 
I am willing to spend my strength, and 
time, and life, and all that I have for 
your welfare, as a father cheerfully does 
; for his children. Any expense which 
I may be necessary to promote your salva- 
i tion I am willing to submit to. The 
| labour of a father for his children is 
I cheerful and pleasant. Such is his love 
J for them that he delights in toil for their 
i sake and that he may make them hap- 
| py. The toil of a pastor for his flock 
; should be cheerful. He should be will- 
j ing to engage in unremitted efforts for 
, their welfare ; and if he has any right 
| feeling he will find a pleasure in that 
I toil. He will not grudge the time de- 
: manded ; he will not be grieved that it 
j exhausts his strength, or his life, any 
j more than a father will who toils for 
his family. And as the pleasures of a 
father who is labouring for his children 
are among the purest and most pleasant 
which men ever enjoy, so it is with a 
pastor. Perhaps, on the whole, the 
pleasantest employment in life is that 
connected with the pastoral office ; the 
happiest moments known on earth are 
in the duties, arduous as they are, of the 
pastoral relation. God thus, as in the 
j relation of a father, tempers toil and 
pleasure together; and accompanies 
most arduous labours with present and 
abundant reward. 1 Be spent. Be 
exhausted and worn out in my labours. 
I So the Greek word means. Paul was 
I willing that his powers should be en- 
tirely exhausted and his life consumed 
j in this service. ^ For you. Marg. as 
; in the Greek, for your souls. So it 
should have been rendered. So Tindal 
renders it. The sense is, that he was 
' willing to become wholly exhausted if 



264 



II. CORINTHIANS. 



[A. D. 60. 



though the more abundantly 1 1 burden you : nevertheless, being 
love you, the less I be loved. crafty, I caught you with guile. 
16 But be it so, I did not) 17 Did I make a gain of you 



by it he might secure the salvation of 
their souls. % Though the more abun- 
dantly I love you, &c. This is design- 
ed doubtless as a gentle reproof. It 
refers to the fact that notwithstanding 
the tender attachment which he had 
evinced for them, they had not mani- 
fested the love in return which he had 
had a right to expect. It is possible that 
there may be an allusion to the case of 
a fond, doting parent. It sometimes 
happens that a parent fixes his affections 
with undue degree on some one of his 
children ; and in such cases it is not 
uncommon that the child evinces special 
ingratitude and want of love. Such 
may be the allusion here — that Paul 
had fixed his affections on them like a 
fond, doting father, and that he had 
met with a return by no means corres- 
ponding with the fervour of his attach- 
ment ; yet still he was willing, like such 
a father, to exhaust his time and strength 
for their welfare. The doctrine is, that 
we should be willing to labour and toil 
for the good of others, even when they 
evince great ingratitude. The proper 
end of labouring for their welfare is not 
to excite their gratitude, but to obey the 
will of God; and no matter whether 
others are grateful or not ; whether they 
love us or not ; whether we can promote 
our popularity with them or not, let 
us do them good always. It better 
shows the firmness of our Christian 
principle to endeavour to benefit others 
when they love us the less for all our 
attempts, than it does to attempt to do 
good on the swelling tide of popular 
favour. 

1G. But be it so. This is evidently 
a charge of his enemies ; or at least a 
charge which it might be supposed they 
would make. Whether they ever in 
fact made it, or whether the apostle 
merely anticipates an objection, it is im- 
possible to determine. It is clearly to 
be regarded as the language of objectors ; 
for, (I.) It can never be supposed that 



Paul would state as a serious matter 
that he had caught them with deceit 
or fraud. (2.) He answers it as an 
objection in the following verse. The 
meaning is, 'We admit that you did 
not burden us. You did not exact a 
support from us. But all this was mere 
trick. You accomplish the same thing 
in another way. You professed when 
with us not to seek our property but 
our souls. But in various ways you 
contrived to get our money, and to 
secure your object. You made others 
the agents for doing this, and sent them 
among us under various pretexts to gain 
money from us.' It will be remembered 
that Paul had sent Titus among them 
to take up the collection for the poor 
saints in Judea (ch. viii. 6), and it is 
not at all improbable that some there 
had charged Paul with making use of 
this pretence only to obtain money for 
his own private use. To guard against 
this charge, was one of the reasons why 
Paul was so anxious to have some per- 
sons appointed by the church to take 
charge of the contribution. See 1 Cor. 
xvi. 3. Comp. Notes on 2 Cor. viii. 
19 — 21. f Being crafty. Being cun- 
ning. That is, by sending persons to 
obtain money on different pretences. 
f I caught you with guile. I took you 
by deceit or fraud. That is, making use 
of fraud in pretending that the money 
was for poor and afflicted saints, when 
in reality it was for my own use. It is 
impossible that Paul should have ever 
admitted this of himself; and they 
greatly pervert the passage who suppose 
that it applies to him, and then plead 
that it is right to make use of guile in 
accomplishing their purposes. Paul 
never carried his measures by dis- 
honesty, nor did he ever justify fraud. 
Comp. Notes on Acts xxiii. 6. 

17. Did I make a gain, &c. In 
refuting this slander, Paul appeals boldly 
to the facts, and to what they knew. 
' Name the man, says he, who has thus 



A. D. 60.] 



CHAPTER XII. 



265 



by any of them whom I sent 
unto you ? 

18 I desired Titus, a and with 
him I sent a brother : b Did 
Titus make a gain of you ? 
walked we not in the same 
spirit? walked we not in the 
same steps ? 

o c. 7. 2. 6 c. 8. 6. 



defrauded you under my instructions. 
If the charge is well-founded, let him 
be specified, and let the mode in which 
it was done be distinctly stated.' The 
phrase " make a gain" (from wakvsktIw), 
means properly to have an advantage ; 
then to take advantage, to seek unlawful 
gain. Here Paul asks whether he had 
defrauded them by means of any one 
whom he had sent to them. 

18. / desired Titus. To go and 
complete the collection which you had 
commenced. See ch. viii. 6. % And 
with him / sent a brother. See Note 
on ch. viii. 18. f Did Titus make a 
gain of you P They knew that he did 
not. They had received him kindly, 
treated him with affection, and sent him 
away with every proof of confidence 
and respect. See ch. vii. 7. How then 
could they now pretend that he had 



defrauded ther 



Walked we not in 



the same spirit P Did not all his actions 
resemble mine? Was there not the 
same proof of honesty, sincerity, and 
love which I have ever manifested 1 
This is a very delicate turn. Paul's 
course of life when with them they 
admitted was free from guile and from 
any attempt to get money by impro- 
per means. They charged him only 
with attempting it by means of others. 
He now boldly appeals to them and 
asks whether Titus and he had not in 
fact acted in the same manner; and 
whether they had not alike evinced a 
spirit free from covetousness and 
deceit ] 

1 9. Again, think ye that we excuse 
ourselves unto you ? See Note on 
ch. v. 12. The sense is, do not sup- 
pose that this is said from mere anxiety 
23 



19 Again, think ye that we 
excuse ourselves c unto you ? we 
speak before God in Christ: but 
we do all things, dearly beloved, 
for your edifying. 

20 For I fear, lest, when d I 
come, I shall not find you such 
as I would, and that I shall be 



c c. 5. 12. 



d 1 Co. 4. 21. c. 13. 2. 10. 



to obtain your favour, or to ingratiate 
ourselves into your esteem. This is 
said doubtless to keep himself from the 
suspicion of being actuated by improper 
motives. He had manifested great so- 
licitude certainly in the previous chap- 
ters to vindicate his character ; but he 
here says that it was not from a mere 
desire to show them that his conduct 
was right ; it was from a desire to 
honour Christ. ^ We speak before 
God in Christ. We declare the simple 
and undisguised truth as in the pre- 
sence of God. I have no mere desire 
to palliate my conduct ; I disguise no- 
thing ; I conceal nothing ; I say nothing 
for the mere purpose of self-vindication, 
but I can appeal to the Searcher of 
hearts for the exact truth of all that I 
say. The phrase " before God in Christ," 
means probably, ' I speak as in the pre- 
sence of God and as a follower of Christ, 
as a Christian man.' It is the solemn 
appeal of a Christian to his God for the 
truth of what he said, and a solemn 
asseveration that what he said was not 
for the mere purpose of excusing or 
apologizing for (Greek) his conduct. 
1 But we do all things, dearly beloved, 
fur your edifying. All that I have 
done has been for your welfare. My 
vindication of my character, and my 
effort to disabuse you of your prejudices, 
has been that you might have unwaver- 
ing confidence in the gospel and might 
be built up in holy faith. On the word 
edify, see Notes on Rom. xiv. 19.1 Cor. 
viii.' 1 ; x. 23. 

20. For 1 fear lest, when I come. See 
vcr. 14. t / shall not find you such 
as I would. That is, walking in the 
truth and order of the gospel. He had 



266 



II. CORINTHIANS. 



[A. D. 60. 



found unto you such as ye would 
not ; lest there be debates, envy- 
ings, wraths, strifes, backbitings, 
whisperings, swellings, tumults : 
21 And lest, when I come 
again, my God will humble a me 

a c. 2. 1. 



feared that the disorders would not be 
removed, and that they would not have 
corrected the errors which prevailed, 
and for which he had rebuked them. 
It was on this account that he had said 
so much to them. His desire was that 
all these disorders might be removed, 
and that he might be saved from the 
necessity of exercising severe discipline 
when he should come among them. 
| And that / shall be found unto you 
such as ye would not. That is, that I 
shall be compelled to administer disci- 
pline, and that my visit may not be 
as pleasant to you as you would desire. 
For this reason he wished all disorder 
corrected, and all offences removed ; that 
every thing might be pleasant when he 
should come. See 1 Cor. iv. 21. Comp. 
Note on ch. x. 2. % Lest there be de- 
bates. I fear that there may be existing 
there debates, &c, which will require 
the interposition of the authority of an 
apostle. On the meaning of the word 
debate, see Note on Rom. i. 29. \ Envy- 
ings. See Note on 1 Cor. iii. 3. 
Tf Wraths. Anger or animosity between 
contending factions, the usual effect of 
forming parties, f Strifes. Between 
contending factions. See Note on 1 Cor. 
iii. 3. | Backbitings. See Note on Rom. 
i. 30. 1 Whisperings. See Note on 
Rom. i. 29. 1 Swellings. Undue ela- 
tion; being puffed up (see Note on 
ch. viii. 1 . 1 Cor. iv. 6. 1 8, 1 9 ; v. 2)— 
such as would be produced by vain 
self-confidence, f Tumults. Disorder 
and confusion arising from this exist- 
ence of parties. Paul, deeply sensible 
of the evil of all this, had endeavoured 
in this correspondence to suppress it, 
that all things might be pleasant when 
he should come among them. 

21. And lest, when I come again, my 



among you, and that I shall be- 
wail many which have sinned 
already, and have not repented b 
of the uncleanness, and fornica- 
tion, c and lasciviousness which 
they have committed. 



6 Re. 2. 21. 



c 1 Co. 5. 1. 



God will humble me, &c. Lest I should 
be compelled to inflict punishment on 
those whom I supposed to have been 
converted under my ministry. I had re- 
joiced in them as true converts. I had 
counted them as among the fruit of my 
ministry. Now to be compelled to in- 
flict punishment on them as having no 
religion would mortify me and humble 
me. The infliction of punishment on 
members of the church is a sort of 
punishment to him who inflicts it as 
well as to him who is punished. Mem- 
bers of the church should walk uprightly, 
lest they overwhelm the ministry in 
shame. ^ And that I shall bewail 
many, &c. If they repented of their sin 
he could still rejoice in them. If they 
continued in their sin till he came, it 
would be to him a source of deep la- 
mentation. It is evident from the word 
" many" here that the disorders had pre- 
vailed very extensively in the church at 
Corinth. The word rendered " have 
sinned already" means 'who have sinned 
before^ and the idea is, that they were 
old offenders, and that they had not yet 
repented. f The uncleanness. See 
Note, Rom L 24. \ And fornication 
and lasciviousness, &c. See Notes on 
1 Cor. v. 1 ; vi. 18. This was the sin 
to which they were particularly exposed 
in Corinth, as it was the sin for which 
that corrupt city was particularly dis- 
tinguished. See the Introduction to the 
first epistle. Hence the frequent cautions 
in these epistles against it ; and hence it 
is not to be wondered at that some of 
those who had become professing Chris- 
tians had fallen into it. It may be 
added that it is still the sin to which 
converts from the corruptions and licen- 
tiousness of paganism are particularly 
exposed. 



A.D. 60.] 



CHAPTER XIII. 



267 



CHAPTER XIII. | mouth of two or three wit- 

'HIS is the third time I am nesses shall every word be es- 

coming to you. In a the tablished. 

a De.19. 15. He. 10.28,29. 



CHAPTER XIII. 
This closing chapter of the epistle 
relates to the following subjects. 

I. The assurance of Paul that he was 
about to come among them (ver. 1 — 4), 
and that he would certainly inflict pu- 
nishment on all who deserved it. His 
enemies had reproached him as being 
timid and pusillanimous. See Notes 
on eh. x. 1, 2. 10, 11. They had said 
that he was powerful to threaten, but 
afraid to execute. It is probable that 
they had become more bold in this from 
the fact that he had twice purposed to 
go there and had failed. In reply to 
all this, he now in conclusion solemnly 
assures them that he was coming, and 
that in all cases where an offence was 
proved by two or three witnesses, pu- 
nishment would be inflicted, ver. 1. He 
assures them (ver. 2) that he would 
not spare ; and that since they sought 
a proof that Christ had sent him, they 
should witness that proof in the punish- 
ment which he would inflict (ver. 3) ; for 
that Christ was now clothed with power 
and was able to execute punishment, 
though he had been crucified, ver. 4. 

II. Paul calls on them solemnly to 
examine themselves and to see whether 
they had any true religion, ver. 5, 6. 
In the state of things which existed 
there ; in the corruption which had 
abounded in the church, he solemnly 
commands them to institute a faithful 
inquiry to know whether they had not 
been deceived ; at the same time ex- 
pressing the hope that it would appear 
as the result of their examination that 
they were not reprobates. 

III. He earnestly prays to God that 
they might do no evil ; that they mi^ht 
be found to he honest and pure, what- 
ever might he thought of Paul himself 
or whatever might become of him. ver. 7. 
Their repentance would save Paul from 
exerting his miraculous power in their 



punishment, and might thus prevent the 
proof of his apostolic authority which 
they desired, and the consequence might 
be that they might esteem him to be a 
reprobate, for he could not exert his 
miraculous power except in the cause 
of truth, ver. 8. Still he was willing 
to be esteemed an impostor if they 
would do no evil. 

IV. He assures them that he earnestly 
wished their perfection, and that the 
design of his writing to them, severe as 
he had appeared, was their edification, 
ver. 9, 10. 

V. Then he bids them an affectionate 
and tender farewell, and closes with 
the usual salutations and benedictions. 
ver. 11—14. 

1. This is the third time, &c. See 
Note on ch. xii. 14. For an interesting 
view of this passage, see Paley's Horas 
Paulina? on this epistle, No. xi. It is 
evident that Paul had been to Corinth 
but once before this, but he had resolved 
to go before a second time, but had been 
disappointed, f In the mouth of two 
or three witnesses, &c. This was what 
the law of Moses required. Deut. xx. 
16. See Note on John viii. 17. Comp. 
Matt, xviii. 16. But in regard to its 
application here, commentators are not 
agreed. Some suppose that Paul refers 
to his own epistles which he had sent 
to them as the two or three witnesses 
by which his promise to them would be 
made certain ; that he had purposed it 
and promised it two or three times, and 
that as this was all that was required 
by the law, it would certainly be esta- 
blished. This is the opinion of Bloom- 
field, Roscnmuller, Grotius, Hammond, 
Locke, and some others. But, with all 
the respect due to such great names, it 
seems to me that this would be trifling 
and childish in the extreme. Light- 
foot supposes that he refers to Stephanas, 
Fortunatus, and Achaicus, who would 
be witnesses to them of his purpose. 



2G8 



II. CORINTHIANS. 



[A. D. CO. 



2 I told you before, and fore- 
tel you, as if I were present, the 
second time ; and being absent 
now I write to them a which 
heretofore have sinned, and to 
all other, that, if I come again, 
I will not spare : 

a c. 12. 21. 



See 1 Cor. xvi. 17. But the more pro- 
bable opinion, it seems to me, is that 
of Doddridge, Macknight, and others, 
that he anticipated that there would be 
necessity for the administration of dis- 
cipline there, but that he would feel 
himself under obligation in administer- 
ing it to adhere to the reasonable maxim 
of the Jewish law. No one should be 
condemned or punished where there 
was not at least two or three witnesses 
to prove the offence. But where there 
were, discipline would be administered 
according to the nature of the crime. 

2. 1 told you before. That I would 
not spare offenders ; that I would cer- 
tainly punish them. He had intimated 
this before in the first Epis. ch. iv. 21, 
and ch. v. \ And foretel you. Now 
apprise you of my fixed determination 
to punish every offender as he deserves. 
t As if I were present the second time. 
The mention of the ' second time' here 
proves that Paul had been with them 
but once before. He had formed the 
resolution to go to them, but had been 
disappointed. The time when he had 
been with them is recorded in Acts 
xviii. 1, seq. He now uses the same 
language to them which he says he 
would use if he were with them, as he 
had expected to be, the second time. 
See the remarks of Paley on this pas- 
sage, referred to above. % And being 
absent. See Note on 1 Cor. v. 3. % To 
them rvhich have heretofore sinned. To 
all the offenders in the church. They 
had supposed that he would not come to 
them (1 Cor. iv. 18), or that if he came 
he would not dare to inflict punish- 
ment. 2 Cor. 9 — 11. They had, there- 
fore, given themselves greater liberty, 
and had pursued their own course, re- 
gardless of his authority and commands. 



3 Since ye seek a proof of 
Christ speaking in me, which to 
you-ward is not weak, but is 
mighty h in you. 

4 For though c he was crucified 
through weakness, yet he liveth 
by the power of God. For we 

b 1 Co. 9. 2. c Ph. 2. 7, 8. 1 Pe. 3. 18. 



t I will not spare. I will punish them. 
They shall not escape. 

3. Since ye seek a proof of Christ 
speaking in me. See the Notes on 
the previous chapters. They had called 
in question his apostolic authority ; they 
had demanded the evidence of his divine 
commission. He says that he would 
now furnish such evidence by inflicting 
just punishment on all offenders, and 
they should have abundant proof that 
Christ spoke by him, or that he was 
inspired. \ Which to you-ward is not 
weak. Or who, that is, Christ, is not 
weak, &c. Christ has manifested his 
power abundantly towards you, that is, 
either by the miracles that had been 
wrought in his name ; or by the diseases 
and calamities which they had suffered 
on account of their disorders and of- 
fences (see Note on 1 Cor. xi. 30 ; and 
1 Cor. v.) ; or by the force and efficacy 
of his doctrine. The connexion, it 
seems to me, requires that we should 
understand it of the calamities which 
had been inflicted by Christ on them 
for their sins, and which Paul says 
would be inflicted again if they did not 
repent. The idea is, that they had had 
ample demonstration of the power of 
Christ to inflict punishment, and they 
had reason to apprehend it again. 

4. For though he was crucified 
through weakness. Various modes have 
been adopted of explaining the phrase 
" through weakness." The most proba- 
ble explanation is that which refers it to 
the human nature which he had assumed 
(Phil. ii. 7, 8. 1 Pet. iii. 18), and to the 
appearance of weakness which he mani- 
fested. He did not choose to exert his 
power. He appeared to his enemies 
to be weak and feeble. This idea would 
be an exact illustration of the point 



A. D. 60.] 



CHAPTER XIII. 



269 



also are weak 1 in him, but we 

i or, with. 



before the apostle. He is illustrating 
his own conduct, and especially in the 
fact that he had not exerted his miracu- 
lous powers among them in the punish- 
ment of offenders ; and he does it by 
the example of Christ, who though 
abundantly able to have exerted his 
power and to have rescued himself from 
his enemies, yet was willing to appear 
weak, and to be crucified. It is very 
clear, (1.) That the Lord Jesus seemed 
to his enemies to be weak and incapa- 
ble of resistance. (2.) That he did not 
put forth his power to protect his life. 
He in fact offered no resistance, as if he 
had no power. (3.) He had a human 
nature that was peculiarly sensitive, and 
sensible to suffering; and that was 
borne down and crushed under the 
weight of mighty woes. See my Notes 
on Isa. liii. 2, 3. From all these causes 
he seemed to be weak and feeble ; and 
these appear to me to be the principal 
ideas in this expression. % Yet he livelh. 
He is not now dead. Though he was 
crucified, yet he now lives again, and is 
now capable of exerting his great power. 
He furnishes proof of his being alive, in 
the success which attends the gospel, and 
in the miracles which are wrought in his 
name and by his power. There is a 
living Redeemer in heaven ; a Redeemer 
who is able to exert all the power which 
he ever exerted when on earth ; a Re- 
deemer, therefore, who is able to save 
the soul; to raise the dead; to punish 
all his foes. ^ By the power of God. 
In raising him from the dead and placing 
him at his own right hand. See Eph. 
i. 19 — 21. Through the power of God 
he was brought from the tomb, and has 
had a place assigned him at the head 
of the universe. \ For we also are 
weak in him. Marg. ' with him.' We 
his apostles, also, are weak in virtue of 
our connexion with him. We are 
subject to infirmities and trials ; we 
seem to have no power ; we are exposed 
to contempt; and we appear to our 
enemies to be destitute of strength. 
23* 



shall live with him by the power 
of God towards you. 



Our enemies regard us as feeble ; and 
they despise us. f But we shall live 
with him, &c. That is, we shall show 
to you that we are alive. By the aid 
of the power of God we shall show 
that we are not as weak as our foes pre- 
tend ; that we are invested with power ; 
and that we are able to inflict the punish- 
ment which we threaten. This is one 
of the numerous instances in which 
Paul illustrated the case before him by 
a reference to the example and charac- 
ter of Christ. The idea is, that Christ 
did not exert his power, and appeared to 
be weak, and was put to death. So 
Paul says that he had not exerted his 
power, and seemed to be weak. But, 
says he, Christ lives, and is clothed 
with strength ; and so we, though we 
appear to be weak, shall exert among 
you, or toward you, the power with 
which he has invested us, in inflicting 
punishment on our foes. 

5. Examine yourselves. See Note 
on 1 Cor. xi. 28. The particular rea- 
son why Paul calls on them to examine 
themselves was, that there was occasion 
to fear that many of them had been de- 
ceived. Such had been the irregularities 
and disorders in the church at Corinth ; 
so ignorant had many of them shown 
themselves of the nature of the Chris- 
tian religion, that it was important, in 
the highest degree, for them to institute 
a strict and impartial examination to 
ascertain whether they had not been 
altogetherdeceived. This examination, 
however, is never unimportant or use- 
less for Christians; and an exhortation 
to do it is always in place. So impor- 
tant are the interests at stake, and so 
liable are the best to deceive themselves, 
that all Christians should be often in- 
duced to examine the foundation of their 
hope of eternal salvation. ^ Whether 
ye be in the faith. Whether you arc 
true Christians. Whether you have any 
true faith in the gospel. Faith in Jesus 
Christ, and in the promises of God 
through him, is one of the distinguishing 



270 



II. CORINTHIANS. 



5 Examine a yourselves 

a 1 Co. 11. 28. 1 Jno. 3. 2G, 21. 



characteristics of a true Christian ; and 
to ascertain whether we have any true 
faith, therefore, is to ascertain whether 
we are sincere Christians. For some 
reasons for such an examination, and 
some remarks on the mode of doing it, 
see Note on 1 Cor. xi. 28. ^ Prove 
your ownselves. The word here used 
(JoMfxa^iTi) is stronger than that before 
used, andrendered "examine" (yii^d^sri). 
This word, prove, refers to assaying or 
trying metals by the powerful action of 
heat ; and the idea here is, that they 
should make the most thorough trial of 
their religion, to see whether it would 
stand the test. See Note on 1 Cor. iii. 
13. The proof of their piety was to 
be arrived at by a faithful examination 
of their own hearts and lives ; by a 
diligent comparison of their views and 
feelings with the word of God ; and 
especially by making trial of it in life. 
The best way to prove our piety is to 
subject it to actual trial in the various 
duties and responsibilities of life. A 
man who wishes to prove an axe to see 
whether it is good or not, does not sit 
down and look at it, or read all the 
treatises which he can find on axe- 
making, and on the properties of iron 
and steel, valuable as such information 
would be ; but he shoulders his axe and 
goes into the woods, and puts it to the 
trial there. If it cuts well ; if it does 
not break ; if it is not soon made dull, 
he understands the quality of his axe 
better than he could in any other way. 
So if a man wishes to know what his 
religion is worth, let him try it in the 
places where religion is of any value. 
Let him go into the world with it Let 
him go and try to do good ; to endure 
affliction in a proper manner ; to combat 
the errors and follies of life ; to ad- 
monish sinners of the error of their 
ways; and to urge forward the great 
work of the conversion of the world, 
and he will soon see there what his re- 
ligion is worth — as easily as a man can 
test the qualities of an axe. Let him 



[A. D. 60. 

whether ye be in the faith ; 
prove your ownselves. Know 



not merely sit down and think, and 
compare himself with the Bible and 
look at his own heart — valuable as this 
may be in many respects — but let him 
treat his religion as he would any thing 
else — let him subject it to actual expe- 
riment. That religion which will ena- 
ble a man to imitate the example of Paul 
or Howard, or the great Master himself, 
in doing good, is genuine. That reli- 
gion which will enable a man to endure 
persecution for the name of Jesus ; to 
bear calamity without murmuring; to 
submit to a long series of disappoint- 
ments and distresses for Christ's sake, 
is genuine. That religion which will 
prompt a man unceasingly to a life of 
prayer and self-denial ; which will make 
him ever conscientious, industrious, and 
honest ; which will enable him to warn 
sinners of the error of their ways, and 
which will dispose him to seek the 
friendship of Christians, and the salva- 
tion of the world, is pure and genuine. 
That will answer the purpose. It is 
like the good axe with which a man can 
chop all day long, in which there is no 
flaw, and which does not get dull, and 
which answers all the purposes of an 
axe. Any other religion than this is 
worthless. % Know ye not your own- 
selves. That is, 'Do you not know 
yourselves 1 ?' This does not mean, as 
some may suppose, that they might 
know of themselves, without the aid of 
others, what their character was ; or 
that they might themselves ascertain it ; 
but it means that they might know 
themselves ; i: e. their character, princi- 
ples, conduct. This proves that Chris- 
tians may know their true character. 
If they are Christians, they may know 
it with as undoubted certainty as they 
may know their character on any 
other subject. Why should not a man 
be as able to determine whether he loves 
God as whether he loves a child, a pa- 
rent, or a friend] What greater diffi- 
culty need there be in understanding 
the character on the subject of religion 



A. D. 60.] 



CHAPTER XIII. 



271 



ye not your ownselves, how 
that Jesus Christ a is in you, 
except ye be reprobates ? b 

a Ro. 8. 10. Ga. 4. 19. 



than on any other subject ; and why 
should there be any more reason for 
doubt on this than on any other point 
of character 1 And yet it is remarkable, 
that while a child has no doubt that he 
loves a parent, or a husband a wife, or 
a friend a friend, almost all Christians 
are in very great doubt about their at- 
tachment to the Redeemer and to the 
great principles of religion. Such was 
not the case with the apostles and early 
Christians. "I know," says Paul, 
" whom I have believed, and am persuaded 
that he is able to keep that which I have 
committed to him," &c. 2 Tim. i. 12. 
" We oow," says John, speaking in 
the name of the body of Christians, 
" that we have passed from death unto 
life." 1 John iii. 14. " We know that 
we are of the truth." 19. "We know 
that he abideth in us." 24. "We 
know that we dwell in him." 1 John 
iv. 13. See also v. 2. 19, 20. So Job 
said, " I know that my Redeemer liveth, 
and that he shall stand in the latter day 
upon the earth," &c. Job xix. 25. 
Such is the current language of Scrip- 
ture. Where, in the Bible, do the sacred 
speakers and writers express doubts 
about their attachment to God and the 
Redeemer'? Where is such language 
to be found as we hear from almost all 
professing Christians, expressing entire 
uncertainty about their condition ; ab- 
solute doubt whether they love God or 
hate him; whether they are going to 
heaven or hell ; whether they are in- 
fluenced by good motives or bad ; and 
even making it a matter of merit to be 
in such doubt, and thinking it wrong 
not to doubt 1 What would be thought 
of a husband that should make it a mat- 
ter of merit to doubt whether he loved 
his wife ; or of a child that should think 
it wrong not to doubt whether he loved 
his father or mother 1 Such attachments 
ought to bfl doubted — but they do not 
occur in the common relations of life. 



6 But I trust that ye shall 
know that we are not repro- 
bates. 

6 1 Co. 9.27. 2Ti. 3. 8. 



On the subject of religion men often 
act as they do on no other subject ; and 
if it is right for one to be satisfied of the 
sincerity of his attachments to his best 
earthly friends, and to speak of such 
attachment without wavering or mis- 
giving, it cannot be wrong to be satisfied 
with regard to our attachment to God, 
and to speak of that attachment, as the 
apostles did, in language of undoubted 
confidence, 1 How that Jesus Christ 
is in you. To be in Christ, or for Christ 
to be in us, is a common mode in the 
Scriptures of expressing the idea that 
we are Christians. It is language de- 
rived from the close union which sub- 
sists between the Redeemer and his 
people. See the phrase explained in 
the Note on Rom. viii. 10. % Except 
ye be reprobates. See Note on Rom. 
i. 28. The word rendered " reprobates" 
(aS'Mijuoi) means properly not approved, 
rejected ,- that which will not stand the 
trial. It is properly applicable to metals, 
as denoting that they will not bear the 
tests to which they are subjected, but 
are found to be base or adulterated. 
The sense here is, that they might know 
that they were Christians, unless their 
religion was base, false, adulterated ; or 
such as would not bear the test. There 
is no allusion here to the sense which 
is sometimes given to the word reprobate, 
of being cast off or abandoned by God, 
or doomed by him to eternal ruin in ac- 
cordance with an eternal purpose. 
Whatever may be the truth on that 
subject, nothing is taught in regard to 
it here. The simple idea is, that they 
might know that they were Christians, 
unless their religion was such as would 
not stand the test, or was worthless. 

6. But I trust, &c. The sense of 
this verse is, ' Whatever may be the 
result of your examination of yourselves, 
I trust (Gr. / hope) you will not find us 
false and to be rejected ; that is, I trust 
you will find in me evidence that I am 



272 



II. CORINTHIANS. 



[A.D.60. 

7 Now I pray to God that ye ! should do that which is honest, 
do no evil ; not that we should though we be as reprobates. 

8 For a we can do nothing 

a Pr. 21. 30. 



appear approved, but that ye 



commissioned by the Lord Jesus to be 
his apostle.' The idea is, that they 
would find when he was among them, 
that he was endowed with all the quali- 
fications needful to confer a claim to the 
apostolic office. 

7. Now I pray to God that ye do no 
evil. I earnestly desire that you may 
do right, and only right; and I beseech 
God that it may be so, whatever may 
be the result in regard to me, and what- 
ever may be thought of my claims to 
the apostolic office. This is designed 
to mitigate the apparent severity of the 
sentiment in ver. 6. There he had said 
that they would find him fully endowed 
with the power of an apostle. They 
would see that he was able abundantly 
to punish the disobedient. They would 
have ample demonstration that he was 
endowed by Christ with all the powers 
appropriate to an apostle, and that all 
that he had claimed had been well- 
founded, all that he threatened would 
be executed. But this seemed to imply 
that he desired that, there should be 
occasion for the exercise of that power 
of administering discipline ; and he, 
therefore, in this verse, removes all sus- 
picion that such was his wish, by saying 
solemnly, that he prayed to God that 
they might never do wrong ; that they 
might never give him occasion for the 
exercise of his power in that way, 
though as a consequence he would be 
regarded as a reprobate, or as having no 
claims to the apostolic office. He would 
rather be regarded as an impostor ; ra- 
ther lie under the reproach of his ene- 
mies that he had no claims to the 
apostolic character, than that they, by 
doing wrong, should give him occasion 
to show that he was not a deceiver. 
% Not that we should appear approved. 
My great object, and my main desire, 
is not to urge my claims to the apostolic 
office and clear up my own character ; 
it is that you should lead honest lives, 



whatever may become of me and my 
reputation. "J Though toe be as repro- 
bates. I am willing to be regarded as 
rejected, disapproved, worthless, like 
base metal, provided you lead honest 
and holy lives. I prefer to be so esteem- 
ed, and to have you live as becomes 
Christians, than that you should dis- 
honour your Christian profession, and 
thus afford me the opportunity of de- 
monstrating, by inflicting punishment, 
that I am commissioned by the Lord 
Jesus to be an apostle. The sentiment 
is, that a minister of the gospel should 
desire that his people should walk 
worthy of their high calling, whatever 
may be the estimate in which he is held. 
He should never desire that they should 
do wrong — how can he do it ? — in order 
that he may take occasion from their 
wrong-doing to vindicate, in any way, 
his own character, or to establish a re- 
putation for skill in administering disci- 
pline or in governing a church. What 
a miserable ambition it is — and as wick- 
ed as it is miserable — for a man to wish 
to take advantage of a state of disorder, 
or of the faults of others, in order to es- 
tablish his own character, or to obtain 
reputation. Paul spurned and detested 
such a thought ; yet it is to be feared it 
is sometimes done. 

8. For we. That is, we the apostles. 
1 Can do nothing against the truth, 
&c. That is, we who are under the in- 
fluence of the Spirit of God ; who have 
been commissioned by him as apostles, 
can do nothing that shall be against 
that great system of truth which we are 
appointed to promulgate and defend. 
You need, therefore, apprehend no par- 
tial, or severe discipline from us; no 
unjust construction of your conduct. 
Our aim is to promote the truth, and to 
do what is right ; and we cannot, there- 
fore, by any regard to our own reputa- 
tion, or to any personal advantage, do 
what is wrong, or countenance, or desire 



A. D. 60.] 



CHAPTER XIII. 

but for the 



273 



against the truth 
truth. 

9 For we are glad, when we 
are weak, and ye are strong : 
and this also we wish, even 
your perfection. a 

a 1 Th. 3. 10. He. 6. 1. 



what is wrong in others. We must 
wish that which is right to be done by- 
others, whatever may be the effect on us 
— whether we are regarded as apostles or 
deceivers. I suppose, therefore, that this 
verse is designed to qualify and confirm 
the sentiment in the previous verse, that 
Paul meant to do only right ; that he 
wished all others to do right ; and that 
whatever might be the effect on his 
own reputation, or however he might 
be regarded, he could not go against 
the great system of gospel truth which 
he preached, or even desire that others 
should ever do wrong, though it might 
in any way be for his advantage. It 
was a fixed principle with him to act 
only in accordance with truth ; to do 
what was right. 

9. For we are glad when we are 
weak, &c. We rejoice in your wel- 
fare, and are willing to submit to self- 
denial and to infirmity if it may promote 
your spiritual strength. In the con- 
nexion in which this stands it seems to 
mean, ' I am content to appear weak, 
provided you do no wrong ; I am will- 
ing not to have occasion to exercise 
my power in punishing offenders, and 
had rather lie under the reproach of 
being actually weak, than to have occa- 
sion to exercise my power by punishing 
you for wrong-doing ; and provided you 
are strong in the faith and in the hope 
of the gospel, I am very willing, nay, I 
rejoice that I am under this necessity of 
appearing weak.' ^f And this also we 
wish. I desire this in addition to your 
doing no evil. ^ Even your perfection. 
The word here used (katc^t/ch?) occurs 
nowhere else in the New Testament, 
though the verb from which it is derived 
{k-x.'t-j^xVCco) occurs often. Matt. iv. 21 ; 
xxi. 16', Mark i. 19. Luke vi. 40. 



10 Therefore I write these 
things being absent, lest being 
present I should use sharpness, 
6 according c to the power which 
the Lord hath given me to edifi- 
cation, and not to destruction. 

b Tit. 1. 13. c c. 10. 8. 



Rom. ix. 22. 1 Cor.i. 10. 2 Cor.xiii. 
11. Gal. vi. 1. 1 Thess. iii. 10, et al 
See Note on ver. 11. On the meaning 
of the word see Rom. ix. 22. The idea 
of restoring, putting in order, fitting, 
repairing, is involved in the word always, 
and hence the idea of making perfect ; 
i. e. of completely restoring any thing 
to its proper place. Here it evidently 
means that Paul wished their entire 
reformation — so that there should be no 
occasion for exercising discipline. Dod- 
dridge renders it, "perfect good order." 
Macknight, " restoration." For this re- 
storation of good order Paul had dili- 
gently laboured in these epistles ; and 
this was an object near to his heart. 

10. Therefore 1 write these things, 
&c. This is a kind of apology for what 
he had said, and especially for the ap- 
parently harsh language which he had 
felt himself constrained to use. He had 
reproved them; he had admonished 
them of their faults ; he had threatened 
punishment, all of which was designed 
to prevent the necessity of severe mea- 
sures when he should be with them. 
f Lest being present I should use 
sharpness. In order that when I come 
I may not have occasion to employ se- 
verity. See the sentiment explained in 
the Note on ch. x. 2. ^ According to 
the power, &c. That I may not use 
the power with which Christ has invest- 
ed me for maintaining discipline in his 
church. The same form of expression 
is found in ch. x. 8. See Note on that 
place. 

11. Finally, brethren (Aoimv). The 
remainder ; all that remains is for me 
to bid you an affectionate farewell. The 
word here rendered "farewell" (^-//^ts), 
means usually to joy and rejoice, or to 
be glad, Luke i. 14. John xvi. 20. 22 ; 



274 



II. CORINTHIANS. 



[A. D. 60. 



11 Finally, brethren, farewell. I and the God of love and peace 
Be perfect, a be of good comfort, shall be with you. 



be ^of one mind, live in peace ; 

a ver. 9. 
6 Ro. 12. 16; 15. 5. Ep. 4. 3. Ph. 2. 2. 1 Pe. 3. 8. 



and it is often used in the sense of 'joy 
to you,' 'hail!' as a salutation. Matt. 
xxvi. 49 ; xxvii. 29. It is also used as 
a salutation at the beginning of an 
epistle, in the sense of greeting. Acts 
xv. 23; xxiii. 26. James i. 1. It is 
generally agreed, however, that it is 
here to be understood in the sense of 
farewell, as a parting salutation, though 
it may be admitted that there is included 
in the word an expression of a wish for 
their happiness. This was among the 
last words which Cyrus, when dying, 
addressed to his friends. ^ Be perfect. 
See this word explained in the Notes 
on ver. 9, and Rom. ix. 22. It was a 
wish that every disorder might be re- 
moved ; that all that was out of joint 
might be restored ; that every thing 
might be in its proper place ; and that 
they might be just what they ought to 
be. A command to be perfect, however, 
does not prove that it has ever in fact 
been obeyed ; and an earnest wish on 
the part of an apostle that others might 
be perfect, does not demonstrate that 
they were ; and this passage should not 
be adduced to prove that any have been 
free from sin. It may be adduced, how- 
ever, to prove that an obligation rests 
on Christians to be perfect, and that 
there is no natural obstacle to their 
becoming such, since God never can 
command us to do an impossibility. 
Whether any one, but the Lord Jesus, 
has been perfect, however, is a question 
on which different denominations of 
Christians have been greatly divided. 
It is incumbent on the advocates of the 
doctrine of sinless perfection to produce 
some one instance of a perfectly sinless 
character. This has not yet been done. 
% Be of good comfort. Be consoled by 
the promises and supports of the gospel. 
Take comfort from the hopes which the 
gospel imparts. Or the word may pos- 
sibly have a reciprocal sense, and mean, 



12 Greet 
an holy kiss. 



one another with 



c Ro. 16. 16. 



comfort one another. See Schleusner. 
Rosenmiiller renders it, " receive admo- 
nition from all with a grateful mind, 
that you may come to greater perfec- 
tion." It is, at any rate, the expression 
of an earnest wish on the part of the 
apostle, that they might be happy. % Be 
of one mind. They had been greatly 
distracted, and divided into different 
parties and factions. At the close of 
the epistle he exhorts them, as he had 
repeatedly done before, to lay aside these 
strifes, and to be united, and manifest 
the same spirit. See Note on Rom. 
xii. 16 ; xv. 5. See Note also on I Cor. 
i. 10. The sense is, that Paul desired 
that dissensions should cease, and that 
they should be united in opinion and 
feeling as Christian brethren, f Live 
in peace. With each other. Let con- 
tentions and strifes cease. To promote 
the restoration of peace had been the 
main design of these epistles. ^ And 
the God of love and peace. The God 
who is all love, and who is the author 
of all peace. What a glorious appella- 
tion is this ! There can be no more 
beautiful expression, and it is as true as 
it is beautiful, that God is a God of love 
and of peace. He is infinitely benevo- 
lent; he delights in exhibiting his love; 
and he delights in the love which his 
people evince for each other. At the 
same time he is the author of peace, 
and he delights in peace among men. 
When Christians love each other they 
have reason to expect that the God of 
love will be with them ; when they 
live in peace, they may expect the God 
of peace will take up his abode with 
them. In contention and strife we have 
no reason to expect his presence ; and 
it is only when we are willing to lay 
aside all animosity that we may expect 
the God of peace will fix his abode 
with us. 

12. Greet. Salute. See Note, Rom. 



A, D. 60.] 



CHAPTER XIII. 



275 



13 All the saints salute you. 

14 The a grace of the Lord 
Jesus Christ, and the love of 
God, and the b communion of the 



a Ro. 16. 24. 



b Ph. 2. 1. 



xvi. 3. 1 With an holy kiss. Note, 
Rom. xvi. 16. 

13. All the saints salute you. That 
is, all who were with Paul, or in the 
place where he was. The epistle was 
written from Macedonia, probably from 
Philippi. See Intro. § 3. 

14. The grace of our Lord Jesus 
Christ. See Note, Rom xvi. 20. This 
verse contains what is usually called 
the apostolic benediction,- the form 
which has been so long, and which is 
almost so universally used, in dismissing 
religious assemblies. It is properly a 
prayer, and it is evident that the Opta- 
tive eh, ' May the grace,' &c, is to be 
supplied. It is the expression of a de- 
sire that the favours here referred to may 
descend on all for whom they are thns 
invoked. 1 And the love of God. 
May the love of God towards you be 
manifest. This must refer peculiarly 
to the Father, as the Son and the Holy 
Spirit are mentioned in the other mem- 
bers of the sentence. The ' love of God' 
here referred to is the manifestation of 
his goodness and favour in the pardon 
of sin, in the communication of his 
grace, in the comforts and consolations 
which he imparts to his people, in all 
that constitutes an expression of love. 
The love of God brings salvation ; im- 
parts comfort ; pardons sin ; sanctifies 
the soul ; fills the heart with joy and 
peace ; and Paul here prays that all the 
blessings which are the fruit of that love 
may be with them. ^ And the com- 
munion of the Holy Ghost. Comp. 
Note, 1 Cor. x. 10. The word com- 
munion (koivwi'j.) means properly par- 
ticipation, fellowship, or having any 
thing in common. Acts ii. 42. Rom. 
xv. 20. 1 Cor. i. 9; x. 16. 2 Cor. 
vi. 14; viii.4; ix. 13. Gal. ii. 9. Eph. 
iii. 9. 1 John i. 3. This is also a 
wish or prayer of the apostle Paul ; and 



Holy Ghost, be with you all. 

Amen. 

The second epistle to the Co- 
rinthians was written from 
Philippi, a city of Mace- 
donia, by Titus and Lucas. 



the desire is either that they might par- 
take of the views and feelings of the 
Holy Ghost ; that is, that they might 
have fellowship with him ,- or that they 
might all in common partake of the 
gifts and graces which the Spirit of 
God imparts. He gives love, joy, 
peace, long-suffering, gentleness, good- 
ness, faith (Gal. v. 22), as well as mi- 
raculous endowments ; and Paul prays 
that these things might be imparted 
freely to all the church in common, that 
all might participate in them, all might 
share them. \ Amen. This word is 
wanting, says Clarke, in almost every 
MS. of any authority. It was however 
early affixed to the epistle. 

In regard to this closing verse of the 
epistle, we may make the following 
remarks. (I.) It is a prayer ,- and if 
it is a prayer addressed to God, it is no 
less so to the Lord Jesus and to the 
Holy Spirit. If so, it is right to offer 
worship to the Lord Jesus and to the 
Holy Spirit. (2.) There is a distinction 
in the divine nature ; or there is the 
existence of what is usually termed three 
persons in the Godhead. If not, why 
are they mentioned in this manner 1 
If the Lord Jesus is not divine and 
equal with the Father, why is he men- 
tioned in this connexion 1 How strange 
it would be for Paul, an inspired man, 
to pray in the same breath, ' the grace 
of a man or an angel' and " the love of 
God" be with you ! And if the ' Holy 
Spirit' be merely an influence of God, 
or an attribute of God, how strange to 
pray that the ' love of God' and the par- 
ticipation or fellowship of an 'influence 
of God,' or an ' attribute of God' might 
be with them ! (3.) The Holy Spirit 
is a person, or has a distinct personality. 
He is not an attribute of God, nor a 
mere divine influence. How could 
prayer be addressed to an at tribute, or 



276 



II. CORINTHIANS. 



[A. D. GO. 



an influence ? But here, nothing can 
be plainer than that there were favours 
which the Holy Ghost, as an intelligent 
and conscious agent, was expected to 
bestow. And nothing can be plainer 
than that they were favours in some 
sense distinct from those which were 
conferred by the Lord Jesus, and by the 
Father. Here is a distinction of some 
kind as real as that between the Lord 
Jesus and the Father ; here are favours 
expected from him distinct from those 
conferred by the Father and the Son ; 
and there is, therefore, here all the proof 
that there can be, that there is in some 
respects a distinction between the per- 
sons here referred to, and that the Holy 
Spirit is an intelligent, conscious agent. 
(4.) The Lord Jesus is not inferior to 
the Father, that is, he has an equality 
with God. If he were not equal, how 
could he be mentioned, as he here is, as 
bestowing favours like God, and espe- 
cially why is he mentioned first ? 
Would Paul, in invoking blessings, 
mention the name of a mere man or an 
angel before that of the eternal God 1 
(5.) The passage, therefore, furnishes 
a proof of the doctrine of the Trinity 
that has not yet been answered, and, it 
is believed, cannot be. On the suppo- 
sition that there are three persons in the 
adorable Trinity, united in essence and 
yet distinct in some respects, all is plain 
and clear. But on the supposition 
that the Lord Jesus is a mere man, an 
angel, or an archangel, and that the 
Holy Spirit is an attribute, or an influ- 
ence from God, how unintelligible, con- 
fused, strange does all become ! That 
Paul, in the solemn close of the epistle, 
should at the same time invoke blessings 
from a mere creature, and from God, 
and from an attribute, surpasses belief. 
But that he should invoke blessings 
from him who was the equal with the 
Father, and from the Father himself, 
and from the Sacred Spirit sustaining 
the same rank, and in like manner im- 
parting important blessings, is in accord- 
ance with all that we should expect, 
and makes all harmonious and appro- 



priate. (6.) Nothing could be a more 
proper close of the epistle ; nothing is a 
more appropriate close of public wor- 
ship, than such an invocation. It is a 
prayer to the ever-blessed God, that all 
the rich influences which he gives as 
Father, Son, and Holy Ghost, may be 
imparted ; that all the benefits which 
God confers in the interesting relations 
in which he makes himself known to 
us may descend and bless us. What 
more appropriate prayer can be offered 
at the close of public worship ? How 
seriously should it be pronounced, as a 
congregration is about to separate, per- 
haps to come together no more ! With 
what solemnity should all join in it, and 
how devoutly should all pray, as they 
thus separate, that these rich and in- 
estimable blessings may rest upon them ! 
With hearts uplifted to God it should 
be pronounced and heard ; and every 
worshipper should leave the sanctuary 
deeply feeling that what he most needs 
as he leaves the place of public worship ; 
as he travels on the journey of life; as 
he engages in its duties or meets its 
trials ; as he looks at the grave and 
eternity, is the grace of the Lord Jesus 
Christ, the love of God, and the bless- 
ings which the Holy Spirit imparts in 
renewing, and sanctifying, and comfort- 
ing his people. What more appropriate 
prayer than this for the writer and 
reader of these Notes ! May that bless- 
ing rest alike upon us, though we may 
be strangers in the flesh, and may those 
heavenly influences guide us alike 
to the same everlasting kingdom of 
glory ! 

In regard to the subscription at the 
end of this epistle, it may be observed, 
that it is wanting in a great part of the 
most ancient MSS., and is of no author- 
ity whatever. See Notes at the end 
of the epistle to the Romans, and 1 Co- 
rinthians. In this case, however, this 
subscription is in the main correct, as 
there is evidence that it was written 
from Macedonia, and not improbably 
from Philippi. See the Introduction to 
the epistle. 



INTRODUCTION 

TO THE 

EPISTLE TO THE GALATIANS. 



§ 1 . The Situation of Galatia, and the Character of the People. 

Galatia was a province of Asia Minor, having Pontus on the east, Bithynia 
and Paphlagonia north, Cappadocia and Phrygia south, and Phrygia west. 
See the map prefixed to the Acts of the Apostles. In Tanner's Classical Atlas, 
however, it extends on the north to the Euxine or Black sea. It was probably 
about two hundred miles in its greatest extent from east to west, and varied in 
breadth from twelve to an hundred and fifty miles. It was one of the largest 
provinces of Asia Minor, and covered an extent of country almost as large as the 
State of New Jersey. It is probable, however, that the boundaries of Galatia 
varied at different times as circumstances dictated. It had no natural boundary, 
except on the north ; and of course the limits may have been varied by conquests, 
or by the will of the Roman Emperor, when it was erected into a province. 

The name Galatia is derived from the word Gaul, and was given to it be- 
cause it had been conquered by the Gauls, who, having subdued the country 
settled in it. — Pausanias, Attic, cap. iv. These were mixed with various Gre- 
cian families, and the country was also called Gallogrsecia. — Justin, lib. xxiv. 
4; xxv. 2 ; xxvii. 3. This invasion of Asia Minor was made, according to Jus- 
tin (lib. xxv. cap. 2), about the four hundred and seventy-ninth year after the 
founding of Rome, and, of course, about 272 years before Christ. They invaded 
Macedonia and Greece ; and subsequently invaded Asia Minor, and became an 
object of terror to all that region. This expedition issued from Gaul, passed over 
the Rhine, along the Danube, through Noricum, Pannonia, and Moesia, and at 
its entrance into Germany, carried along with it many of the Tectosages. On 
their arrival in Thrace, Lutarius took them with him, crossed the Bosphorus, and 
effected the conquest of Asia Minor. — Liv. lib. xxxviii. c. 16. Such was their 
number, that Justin says, " they filled all Asia (i. e. all Asia Minor) like swarms 
of bees. Finally, they became so numerous that no kings of the east could en- 
gage in war without an army of Gauls ; neither when driven from their king- 
dom could they flee to any other than to the Gauls. Such was the terror of the 
name of Gauls, and such the invincible felicity of their arms — et armorum in- 
victa ffj/ci/as erat — that they supposed that in no other way could their own 
majesty be protected, or being lost, could be recovered, without the aid of Gallic 
courage. Their being called in by the king of Bithynia for aid, when they had 
gained the victory, they divided the kingdom with him, and called that region 
Gallograecia" — Justin, xxv. 2. Under the reign of Augustus Cesar, about 26 
yean before the, birth of Christ, this region was reduced into the form of a 
R iraan colony, and was governed by a propraetor, appointed by the emperor. 

Their original Gaulish language they retained so late as the fifth century, as 

24 eclxxvii 



Cclxxviii INTRODUCTION. 

appears from the testimony of Jerome, who says that their dialect was nearly the 
same as that of the Treviri. — Tom. iv, p. 256. ed. Benedict. At the same 
time, they also spoke the Greek language in common with all the inhabitants of 
Lesser Asia, and therefore the epistle to them was written in Greek, and was 
intelligible to them as well as to others. 

The Galatians, like the inhabitants of the surrounding country, were hea- 
thens, and their religion was of a gross and debasing kind. They are said to 
have worshipped " the mother of the gods," under the name of Agdistis. Cal- 
limachus, in his hymns, calls them " a foolish people." And Hillary, himself a 
Gaul, calls them Gal/os indociles — expressions which, says Calmet, may well 
excuse Paul's addressing them as "foolish." ch. hi. 1. There were few cities to 
be found among them, with the exception of Ancyra, Tavium, and Pessinus, 
which carried on some trade. 

The possessors of Galatia were of three different nations or tribes of Gauls ; 
the Tolistobogi, the Trocmi, and the Tectosagi. There are imperial medals ex- 
tant, on which these names are found. It is of some importance to bear in mind 
these distinctions. It is possible that while Peter was making converts in one 
part of Galatia, the apostle Paul was in another; and that some, claiming au- 
thority as from Peter, propagated opinions not conformable to the views of Paul, 
to correct and expose which was one design of this epistle. — Calmet. 

The Gauls are mentioned by ancient historians as a tall and valiant people. 
They went nearly naked. Their arms were only a sword and buckler. The 
impetuosity of their attack, it is said, was irresistible, and hence they became so 
formidable, and were usually so victorious. 

It is not possible to ascertain the number of the inhabitants of Galatia, at the 
time when the gospel was preached there, or when this epistle was written. In 
2 Mace. viii. 20, it is said that Judas Maccabeus, exhorting his followers to fight 
manfully against the Syrians, referred to several instances of divine interposition 
to encourage them ; and among others, " he told them of the battle which they 
had in Babylon with the Galatians,- how they came but eight thousand in all to 
the business, with four thousand Macedonians ; and that the Macedonians being 
perplexed, the eight thousand destroyed an hundred and twenty thousand, be- 
cause of the help which they had from Heaven, and so received a great booty." 
But it is not certain that this refers to those who dwelt in Galatia. It may refer 
to Gauls who at that time had overrun Asia Minor ; the Greek word here used, 
(r^AaTrf.?) being taken equally for either. It is evident, however, that there was a 
large population that went under this general name; and it is probable that Ga- 
latia was thickly settled at the time when the gospel was preached there. It was 
in a central part of Asia Minor, then one of the most densely populated parts of 
the world, and was a region singularly fertile. — Strabo, lib. xii. p. 567, 568, ed. 
Casaub. Many persons, also, were attracted there for the sake of commerce. 
That there were many Jews also, in all the provinces of Asia Minor, is apparent 
not only from the Acts of the Apostles, but is expressly declared by Josephus, 
Ant. xvi. 6. 

§ 2. The time when the Gospel was preached in Galatia. 

There is no certain information as to the time when the gospel was first 
preached in Galatia, or the persons by whom it was done. There is mention, 
however, of Paul's having preached there several times, and several circum- 
stances lead us to suppose that those churches were established by him, or that 
he was the first to carry the gospel to them, or that he and Barnabas together 
preached the gospel there on the mission on which they were sent from Antioch. 
Acts xiii. 2,'seq. In Acts xvi. 5, 6, it is expressly said that they went " through- 



INTRODUCTION. Cclxxix 

out Phrygia and the region of Galatia." This journey was for the purpose of 
confirming the churches, and was undertaken at the suggestion of Paul (x\cts 
xv. 36), with the design of visiting their brethren in every city where they had 
preached the word of the Lord. It is true, that in the account of the mission of 
Paul and Barnabas (Acts xiv), it is not expressly said that they went into Gala- 
tia; but it is said (Acts xiv. 5, 6), that when they were in Iconium, an assault 
was made on them, or a purpose formed to stone them, and that, being apprized 
of it, they fled unto Lystra and Derbe, cities of Lycaonia, "and unto the region 
that lieth round about." Pliny, lib. v. c. 27, says, that a part of Lycaonia bor- 
dered on Galatia, and contained fourteen cities, of which Iconium was the most 
celebrated. Phrygia also was contiguous to Galatia, and to Lycaonia, and these 
circumstances render it probable that when Paul proposed to Barnabas to visit 
again the churches where they had preached, Galatia was included, and that they 
had been there before this visit referred to in Acts xvi. 6. 

It may be, also, that Paul refers to himself in the epistle (ch. i. 6), where he 
says, " I marvel that ye are so soon removed from him that called yott into 
the grace of Christ unto another gospel ;" and if so, then it is plain that he 
preached to them first, and founded the churches there. The same thing may 
be evinced also from the expression in ch. iv. 15, where he says, "I bear you 
record, that if it had been possible, ye would have plucked out your own eyes, 
and have given them to me ;" an expression which leads us to suppose that they 
had formed for him a peculiar attachment, because he had first preached the gos- 
pel to them, and that there had existed all the ardour of attachment implied in 
their first love. It is quite evident, therefore, I think, that the gospel was preached 
among the Galatians first by Paul, either alone or in company with some other 
one of the apostles. It is possible, however, as has been intimated above, that 
Peter also may have preached in one part of Galatia at the time that Paul was 
preaching in other parts. It is a circumstance also of some importance on this 
point, that Paul speaks in this epistle in a tone of authority, and with a severity 
of reproof which he would hardly have used unless he had at first preached 
there, and had a right to be regarded as the founder of the church, and to ad- 
dress it as its father. In this respect the tone here is quite different, as Mr. Locke 
has remarked, from what is observable in the epistle to the Romans. Paul had 
not been at Rome when he addressed the church there by letter, and his language 
differs materially from that which occurs in the epistles to the Corinthians and 
Galatians. It was to them the very respectful and mild language of a stranger ; 
here it is respectful, but it is the authoritative language of a father having a right 
to reprove. 



§ 3. The date of this Epistle. 

Many have supposed that this was the first epistle which Paul wrote. Ter- 
tullian maintained this (See Lardner, vol. vi. p. 7. ed. Lond. 1829), and Epi- 
phanius also. Theodoret and others suppose it was written at Rome, and was 
consequently written near the close of the life of Paul, and was one of his last 
epistles. Lightfoot supposes also that it was written from Rome, and that it was 
among the first which Paul wrote there. Chrysostom says that this epistle was 
written before that to the Romans. Lewis Capellus, Witsius, and Wall sup- 
pose that it was written from Ephesus after the apostle had been a second time 
in Galatia. This also was the opinion of Pearson, who places it in the year 57, 
after the fc-gt epistle to the Corinthians, and before Paul left Ephesus. Grotius 
thought it difficult to assign the date of the epistle, but conjectures that it was 
written about the same time as that to the Romans. Mill supposes that it was 



CCIXXX INTRODUCTION. 

not written until after that to the Romans, probably at Troas, or some other place 
in Asia, as Paul was going to Jerusalem. He dates the epistle in the year 58. 
Dr. Benson supposes that it was written at Corinth, when the apostle was first 
there, and made a long stay of a year and six months. While there, he sup- 
poses that Paul received tidings of the instability of the converts in Galatia, 
and wrote this epistle and sent it by one of his assistants. See these opinions 
examined in Lardner as quoted above. Lardner himself supposes that it was 
written from Corinth about the year 52, or the beginning of the year 53. Mac- 
knight supposes it was written from Antioch, after the council at Jerusalem, and 
before Paul and Silas undertook the journey in which they delivered to the 
churches the decrees which were ordained at Jerusalem. Acts xvi. 4. Hug, in 
his Introduction, supposes that it was written at Ephesus in the year 57, and 
after the I. and II. Thess., and the epistle to Titus had been written. Mr. Locke 
supposes that Paul established churches in Galatia, in the year 51 ; and that this 
epistle was written between that time and the year 57. These opinions are 
mostly mere conjecture ; and amidst such a variety of sentiment, it is evidently 
impossible to determine exactly at what time it was written. The only mark of 
time in the epistle itself occurs in ch. i. 6, where the apostle says, M I marvel 
that ye are so soon (ovtoo radices) removed from him that called you," &c. ; 
where the words " so soon" would lead us to suppose that it was at no distant 
period after he had been among them. Still it might have been several years. 
The date assigned to it in the Polyglott Bible (Bagster's) is the year 58. 

The exact date of the epistle is of very little importance. In regard to the 
time when it was written the only arguments which seem to me to be of much 
weight, are those advanced by Paley in his Horse Paulinas. " It will hardly be 
doubted," says he, " but that it was written whilst the dispute concerning the cir- 
cumcision of Gentile converts was fresh in men's minds ; for even supposing it 
to have been a forgery, the only credible motive that can be assigned for the 
forgery, was to bring the name and authority of the apostle into this controversy. 
No design can be so insipid, or so unlikely to enter into the thoughts of any 
man, as to produce an epistle written earnestly and pointedly on one side of a 
controversy, when the controversy itself was dead, and the question no longer 
interesting to any class of readers whatever. Now the controversy concerning 
the circumcision of the Gentiles was of such a nature, that, if it arose at all, it 
must have arisen in the beginning of Christianity." Paley then goes on to show 
that it was natural that the Jews, and converts from the Jews, should start this 
question, and agitate it ; and that this was much more likely to be insisted on 
while the temple was standing, and they continued as a nation, and sacrifices 
were offered, than after their city and temple were destroyed. It is therefore 
clear that the controversy must have been started, and the epistle written before 
the invasion of Judea, by Titus, and the destruction of Jerusalem. The internal 
evidence leads to this conclusion. On the whole, it is probable that the epistle 
was written somewhere about the year 53, or between that and 57 ; and was 
evidently designed to settle an important controversy in the churches of Galatia. 
The place where it was written, must be, I think, wholly a matter of conjecture. 
The subscription at the end that it was written from Rome is of no authority 
whatever; and there are no internal circumstances, which, so far as I can see, 
throw any light on the subject. 



§ 4. The design of the Epistle. 

% 
It is easy to discern from the epistle itself that the following circumstances ex- 
isted in the churches of Galatia, and that it was written with reference to them. 



INTRODUCTION. CCiXXXl 

(1.) That they had been at first devotedly attached to the apostle Paul, and 
had received his commands and instructions with implicit confidence when he 
was among them. ch. iv. 14, 15. Comp. ch. i. 5. 

(2.) That they had been perverted from the doctrine which he taught them 
soon after he had left them. ch. i. 6. 

(3.) That this had been done by persons who were of Jewish origin, and who 
insisted on the observance of the rites of the Jewish religion. 

(4.) That they claimed to have come directly from Jerusalem, and to have 
derived their views of religion and their authority from the apostles there. 

(5.) That they taught that the apostle Paul was inferior to the apostles there ; 
that he had been called more recently into the apostolic office ; that the apostles 
at Jerusalem must be regarded as the source of authority in the Christian church ; 
and that, therefore, the teaching of Paul should yield to that which was derived 
directly from Jerusalem. 

(6.) That the laws of Moses were binding, and were necessary in order to 
justification. That the rite of circumcision especially was of binding obliga- 
tion ; and it is probable (ch. vi. 12) that they had prevailed on many of the Ga- 
latians to be circumcised, and certain that they had induced them to observe the 
Jewish festivals, ch. iv. 10. 

(7.) It would seem, also, that they urged that Paul himself had changed his 
views since he had been among the Galatians, and now maintained the neces- 
sity of circumcision, ch. v. 11. Perhaps they alleged this, from the undoubted 
fact, that Paul, when at Jerusalem (Acts xxi. 26), had complied with some of 
the customs of the Jewish ritual. 

(8.) That they urged that all the promises of God were made to Abraham, 
and that whoever would partake of those promises, must be circumcised as Abra- 
ham was. This Paul answers, ch. iii. 7 — iv. 7. 

(9.) That in consequence of the promulgation of these views, great dissen- 
sions had arisen in the church, and strifes of an unhappy nature existed, greatly 
contrary to the spirit which should be manifested by those who bore the Christian 
name. 

From this description of the state of things in the churches of Galatia, the de- 
sign of the epistle is apparent, and the scope of the argument will be easily seen. 
Of this state of things the apostle had been undoubtedly apprized, but whether 
by letters, or by messengers from the churches there, is not declared. It is not 
improbable, that some of his friends in the churches there had informed him of 
it, and he immediately set about a remedy to the evils existing there. 

I. The first object, therefore, was to show that he had received his commission 
as an apostle, directly from God. He had not received it at all from man; he 
had not even been instructed by the other apostles ; he had not acknowledged 
their superiority ; he had not even consulted them. He did not acknowledge, 
therefore, that the apostles at Jerusalem possessed any superior rank or authority. 
His commission, though he had not seen the Lord Jesus before he was crucified, 
he had, nevertheless, derived immediately from him. The doctrine, therefore, 
which he had taught them, that the Mosaic laws were not binding, and that there 
was no necessity of being circumcised, was a doctrine which had been derived 
directly from God. In proof of this, he goes into an extended statement (ch. i.) 
of the manner in which he had been called, and of the fact, that he had not con- 
sulted with the apostles at Jerusalem, or confessed his inferiority to them; of the 
fact that when they had become acquainted with the manner in which he preached, 
they approved his course (ch. i. 24 ; ii. 1 — 10) ; and of the fact that on one occa- 
sion, he had actually been constrained to differ from Peter, the oldest of the 
apostles, on a point in which he was manifestly wrong, and on one of the very 
points then under consideration. 

24* 



CclxXXii INTRODUCTION. 

II. The second great object, therefore, was to show the real nature and design 
of the law of Moses, and to prove that the peculiar rites of the Mosaic ritual, and 
especially the rite of circumcision, were not necessary to justification and salva- 
tion ; and that they who observed that rite, did in fact renounce the Scripture 
method of justification ; make the sacrifice of Christ of no value, and make slaves 
of themselves. This leads him into a consideration of the true nature of the 
doctrine of justification, and of the way of salvation by a Redeemer. 

This point he shows in the following way, 

(1.) By showing that those who lived before Christ, and especially Abraham, 
were in fact justified, not by obedience to the ritual law of Moses, but by faith in 
the promises of God. ch. hi. 1 — 18. 

(2.) By showing that the design of the Mosaic ritual was only temporary, 
and that it was intended to lead to Christ, ch. iii. 19 — 29; iv. 1 — 8. 

(3. In view of this, he reproves the Galatians for having so readily fallen into 
the observance of those customs, ch. iv. 9 — 21. 

(4.) This view of the design of the Mosaic law, and of its tendency, he illus- 
trates by an allegory drawn from the case of Hagar. ch. iv. 21 — 31. 

This whole discourse is succeeded by an affectionate exhortation to the Gala- 
tians, to avoid the evils which had been engendered ; reproving them for the 
strifes existing in consequence of the attempt to introduce the Mosaic rites, and 
earnestly entreating them to stand firm in the liberty which Christ had vouch- 
safed to them from the servitude of the Mosaic institutions, ch. v. vi. 

The design of the whole epistle, therefore, is to state and defend the true doc- 
trine of justification, and to show that it did not depend on the observance of 
the laws of Moses. In this general purpose, therefore, it accords with the design 
of the epistle to the Romans. In one respect, however, it differs from the de- 
sign of that epistle. That was written, to show that man could not be justified 
by any works of the law, or by conformity to any law, moral or ceremonial ; 
the object of this is, to show that justification cannot be obtained by conformity 
to the ritual or ceremonial law ; or that the observance of the ceremonial law 
is not necessary to salvation. In this respect, therefore, this epistle is of less 
general interest than that to the Romans. It is also, in some respects, more dif- 
ficult. The argument, if I may so express myself, is more Jewish. It is more 
in the Jewish manner ; is designed to meet a Jew in his own way, and is, there- 
fore, somewhat more difficult for all to follow. Still it contains great and vital 
statements on the doctrines of salvation, and, as such, demands the profound and 
careful attention of all who desire to be saved, and who would know the way of 
acceptance with God. 



EPISTLE TO THE GALATIANS. 



CHAPTER I. 
T) AUL, an apostle, (not of men, 
-*- neither by man, but ° by Jesus 



CHAPTER I. 

ANALYSIS. 

The main design of Paul in this 
chapter, is to show that he had received 
his call to the apostleship, not from man, 
but from God. It had been alleged 
(see the Introduction above) that the 
apostles at Jerusalem possessed the most 
elevated rank, and the highest authority 
in the Christian church; that they were 
to be regarded as the fountains and the 
judges of the truth ; that Paul was in- 
ferior to them as an apostle; and that 
they who inculcated the necessity of 
circumcision, and the observance of the 
rites of Moses, were sustained by the 
authority and the examples of the apos- 
tles at Jerusalem. 

To meet this statement was the de- 
sign of this first chapter. Paul's grand 
object was to show that he was not ap- 
pointed by men ; that he had not been 
commissioned by men ; that he had not 
derived his instructions from men; that 
he had not even consulted with them ; 
but that he had been commissioned and 
taught expressly by Jesus Christ, and 
that when the apostles at Jerusalem had 
become acquainted with him, and with 
his views and plans of labour, long after 
he had begun to preach, they had fully 
concurred with him. This argument 
comprises the following parts: 

I. The solemn declaration that he was 
not commissioned by men, and that he 
was not, in any sense, an apostle of 
man, together with the general salutation 
to the churches in Galatia. ver. 1 — 5. 

II. The expression of his astonish- 
ment that the Galatians had so soon for- 
saken his instruction, and embraced an- 



Christ, and God the Father, who 
b raised him from the dead ;) 

a Ac. 9. 6, 15. b Ac. 2. 24. 



other gospel ; and a solemn declaration 
that whoever preached another gospel 
was to be held accursed, ver. 6 — 10. 
Twice he anathematizes those who at- 
tempt to declare any other way of justi- 
fication than that which consisted in 
faith in Christ, and says that it was no 
gospel at all. It was to be held as a 
great and fixed principle, that there was 
but one way of salvation ; and no mat- 
ter who attempted to preach any other, 
he was to be held accursed. 

III. To show, therefore, that he was 
not appointed by men, and that he had 
not received his instruction from men, 
but that he had preached the truth di- 
rectly revealed to him by God, and that 
which was, therefore, immutable and 
eternal, he goes into a statement of the 
manner in which he was called into the 
ministry, and made acquainted with the 
gospel, ver. 11 — 24. 

(a) He affirms, that he was not taught 
it by man, but by the express revelation 
of Jesus Christ, ver. 11, 12. 

(b) He refers to his former well- 
known life, and his zeal in the Jewish 
religion ; showing how much he had 
been formerly opposed to the gospel, 
ver. 13, 14. 

(c) He says that he had been sepa- 
rated, by the divine purpose, from his 
mother's womb, to be a preacher of the 
gospel, and that when he was called to 
the ministry, he had no conference with 
any human being, as to what he was 
to preach; he did not go up to Jerusa- 
lcm to consult with those who were 
older apostles, but he retired far from 
them into Arabia, and thence again re- 
turned to Damascus, ver. 15 — 17. 

283 



284 



GALATIANS. 



[A. D. 58. 



(d) After three years, he says, he did 
indeed go to Jerusalem ; but he remain- 
ed there but fifteen days, and saw none 
of the apostles but Peter and James. 
ver. 18, 19. His views of the gospel 
were formed before that; and that he 
did not submit implicitly to Peter, and 
learn of him, he shows in ch. ii., where 
he says, he " withstood him to the face." 

(e) After that, he says, he departed 
into the regions of Cilicia, in Asia Mi- 
nor, and had no opportunity of confer- 
ence with the churches which were in 
Judea. Yet they heard that he who 
had been formerly a persecutor, had be- 
come a preacher, and they glorified God 
for it. ver. 20 — 24. Of course, he had 
had no opportunity of deriving his views 
of religion from them ; he had been in 
no sense dependent on them ; but so far 
as they were acquainted with his views, 
they concurred in them. The sum of 
the argument, therefore, in this chapter 
is, that when Paul went into Cilicia 
and the adjacent regions, he had never 
seen but two of the apostles, and that 
but for a short time ; he had never seen 
the apostles together ; and he had never 
received any instructions from them. 
His views of the gospel, which he had 
imparted to the Galatians, he had de- 
rived directly from God. 

1. Paul a?i apostle. See Note, Rom. 
i. 1. This is the usual form in which he 
commences his epistles ; and it was of 
special importance to commence this 
epistle in this manner, because it was 
one design to vindicate his apostleship, 
or to show that he had received his com- 
mission directly from the Lord Jesus. 
If Not of men. ' Not from (dsr) men.' 
That is, he was not from any body of 
men, or commissioned by men. The 
word apostle means sent, and Paul 
means to say, that he was not sent to 
execute any purpose of men, or com- 
missioned by them. His was a higher 
calling ; a calling of God, and he had 
been sent directly by him. Of course, 
he means to exclude here all classes of 
men as having had any thing to do in 
sending him forth ; and, especially, he 
means to affirm, that he had not been 
sent out by the body of apostles at Jeru- 



salem. This, it will be remembered 
(See the Introduction), was one of the 
charges of those who had perverted the 
Galatians from the faith which Paul 
had preached to them. % Neither by 
man. ' Neither by or through (<J7) the 
instrumentality of any man.' Here he 
designs to exclude all men from having 
had any agency in his appointment to 
the apostolic office. He was neither 
sent out from any body of men to exe- 
cute their purposes ; nor did he receive 
his commission, authority, or ordination, 
through the medium of any man. A 
minister of the gospel now receives his 
call from God, but he is ordained or set 
apart to his office by man. Matthias, 
the apostle chosen in the place of Judas, 
(Acts i. 27), received his call from God, 
but it was by the vote of the body of 
the apostles. Timothy was also called 
of God, but he was appointed to his 
office by the laying on the hands of the 
presbytery. 1 Tim. iv. 14. But Paul 
here says, that he received no such com- 
mission as that from the apostles. They 
were not the means or the medium of 
ordaining him to his work. He had, 
indeed, together with Barnabas, been 
set apart at Antioch, by the brethren 
there (Acts xiii. 1 — 3), for a special 
mission in Asia Minor; but this was not 
an appointment to the apostleship. He 
had been restored to sight after the mi- 
raculous blindness produced by seeing 
the Lord Jesus on the way to Damas- 
cus, by the laying on of the hands of 
Ananias, and had received important 
instruction from him (Acts ix. 17), but 
his commission as an apostle had been 
received directly from the Lord Jesus, 
without any intervening medium, or any 
form of human authority. Actsix. 15; 
xxii. 17—21. 1 Cor. ix. 1. 1 But by 
Jesus Christ. That is, directly by Christ. 
He had been called by him, and com- 
missioned by him, and sent by him, to 
engage in the work of the gospel. ^ And 
God the Father. These words were 
omitted by Marcion, because, says Je- 
rome, he held that Christ raised himself 
from the dead. But there is no author- 
ity for omitting them. The sense is, 
that he had the highest possible author- 



A. D. 58.] 



CHAPTER I. 



285 



2 And all the brethren which 
are with me, unto the churches of 
Galatia : a 

3 Grace b be to you, and peace, 

o Ac. 16. 6; 18.23. b Ro. 1.7, .fee. 



ity for the office of an apostle ; he had 
been called to it by God himself, who 
had raised up the Redeemer. It is re- 
markable here, that Paul associates Jesus 
Christ and God the Father, as having 
called and commissioned him. We may 
ask here, of one who should deny the 
divinity of Christ, how Paul could men- 
tion him as being equal with God in the 
work of commissioning him 1 We may 
further ask, how could he say that he 
had not received his call to this office 
from a man, if Jesus Christ was a mere 
man 1 That he was called by Christ, 
he expressly says, and strenuously main- 
tains as a point of great importance. 
And yet, the very point and drift of his 
argument is, to show that he was not 
called by man. How could this be 
if Christ was a mere man 1 f Who 
raised him from the dead. See Notes 
on Acts ii. 24. 32. It is not quite clear, 
why Paul introduces this circumstance 
here. It may have been, (1.) Because 
his mind was full of it, and he wished 
on all occasions to make that fact promi- 
nent ; (2.) Because this was the dis- 
tinguishing feature of the Christian re- 
ligion, that the Lord Jesus had been 
raised up from the dead, and he wished, 
in the outset, to present the superiority 
of that religion which had brought life 
and immortality to light ; and, (3.) Be- 
cause he wished to show that he had 
received his commission from that same 
God, who had raised up Jesus, and who 
was, therefore, the author of the true 
religion. His commission was from the 
source of life and light ; the God of the 
living and the dead ; the God who was 
the author of the glorious scheme which 
revealed life and immortality. 

2. And all the brethren which are 
with me. It was usual for Paul to as- 
sociate with him the ministers of the 
gospel, or other Christians who were 
with him, in expressing friendly saluta- 



from God the Father, and from 
our Lord Jesus Christ, 

4 Who gave c himself for our 
sins, that he might deliver us d 

c Jno. 10. 17, 18. Tit. 2. M. d Jno. 17. 14. 

tions to the churches to which he wrote, 
or as uniting with him, and concurring 
in the sentiments which he expressed. 
Though Paul claimed to be inspired, 
yet it would do much to conciliate favour 
for what he advanced, if others also 
concurred with what he said, and espe- 
cially if they were known to the churches 
to which the epistles were written. 
Sometimes the names of others were as- 
sociated with his in the epistle. See 
Note, 1 Cor. i. 1. Phil. i. 1. Col. i. 1. 
lThess. i. 1. As we do not know 
where this epistle was written, of course 
we are ignorant who the "brethren" 
were, who are here referred to. They 
may have been ministers with Paul, or 
they may have been the private members 
of the churches. Commentators have 
been much divided in opinion on the 
subject; but all is conjecture. It is ob- 
viously impossible to determine, f Un- 
to the churches. How many churches 
there were in Galatia, is unknown. 
There were several cities in Galatia, as 
Ancyria, Tavia, Pessinus, &c. It is 
not improbable that a church had been 
established in each of the cities, and as 
they were not far distant from each 
other, and the people had the same gene- 
ral character and habits, it is not impro- 
bable that they had fallen into the same 
errors. Hence the epistle is directed to 
them in common. 

3. Grace be unto you, &c. This is 
the usual apostolic salutation, imploring 
for them the blessing of God. See it 
fully explained in the Notes on Rom. i. 7. 

4. Who gave himself for oar sins. 
The reason why Paul so soon introduces 
this important doctrine, and makes it 
here so prominent, probably is, that this 
was the cardinal doctrine of the Chris- 
tian religion, the great truth which was 
ever to be kept before the mind, and 
because this truth had been in fact lost 
sight of by them. They had embraced 



286 

from this present evil 

alJno.2. 16. 



GALATIANS. 

world, 



[A.D.58. 



doctrines which tended to obscure it, or 
to make it void. They had been led 
into error by the Judaizing teachers, who 
held that it was necessary to be circum- 
cised, and to conform to the whole Jewish 
ritual. Yet the tendency of all this 
was to obscure the doctrines of the gos- 
pel, and particularly the great truth that 
men can be justified only by faith in 
the blood of Jesus, ch. v. 4. Comp. ch. 
i. 6, 7. Paul, therefore, wished to make 
this prominent — the very starting point 
in their religion ; a truth never to be 
forgotten, that Christ gave himself for 
their sins, that he might deliver them 
from all the bad influences of this world, 
and from all the false systems of religion 
engendered in this world. The expres- 
sion " who gave" (too Jovtc?) is one that 
often occurs in relation to the work of 
the Redeemer, where it is represented as 
a gift, either on the part of God, or on 
the part of Christ himself. See Note 
on John iii. 16. Comp. John iv. 10. 
Rom. iv. 25. 2 Cor. ix. 14. Gal. ii. 20. 
Eph. v. 25. Tit. ii. 14. This passage 
proves, (1.) That it was wholly volun- 
tary on the part of the Lord Jesus. No 
one compelled him to come; no one 
could compel him. It is not too much 
to say, that God could not, and would 
not compel any innocent and holy being 
to undertake the great work of the atone- 
ment, and endure the bitter sorrows 
which were necessary to redeem man. 
God will compel the guilty to suffer, but 
he never will compel the innocent to 
endure sorrows, even in behalf of others. 
The whole work of redemption must be 
voluntary, or it could not be performed. 
(2.) It evinced great benevolence on the 
pai t of the Redeemer. He did not come 
to take upon himself unknown and un- 
surveyed woes. He did not go to work 
in the dark. He knew what was to be 
done. He knew just what sorrows were 
to be endured — how long, how keen, 
how awful. And yet, knowing this, he 
came resolved and prepared to endure 



according h to the will of God 
and our Father : 

b Ro. 8. 27. 



all those woes, and to drink the bitter 
cup to the dregs. (3.) If there had not 
been this benevolence in his bosom, man 
must have perished forever. He could 
not have saved himself; and he had no 
power or right to compel another to suf- 
fer in his behalf; and even God would 
not lay this mighty burden on any other, 
unless he was entirely willing to endure 
it. How much then do we owe to the 
Lord Jesus ; and how entirely should 
we devote our lives to him who loved 
us, and gave himself for us. The word 
himself, is rendered by the Syriac, his 
life (Ndphshe); and this is in fact the 
sense of the Greek, that he gave his life 
for our sins, or that he died in our stead. 
He gave his life up to toil, tears, priva- 
tion, sorrow, and death, that he might 
redeem us. The phrase, 'for our sins' 
(j/Vsg Twv a/uct^rtZv h/uZv), means the same 
as on account of ; meaning, that the 
cause or reason why he gave himself to 
death, was our sins ; that is, he died be- 
cause we are sinners, and because we 
could be saved only by his giving him- 
self up to death. Many MSS. instead 
of t/Vsg, here read my, but the sense is 
not materially varied. The Syriac trans- 
lates it, " who gave himself instead of" 
by a word denoting that there was a 
substitution of the Redeemer in our 
place. The sense is, that the Lord 
Jesus became a vicarious offering, and 
died in the stead of sinners. It is not 
possible to express this idea more dis- 
tinctly and unambiguously than Paul 
has done, in this passage. Sin was the 
procuring cause of his death; to make 
expiation for sin was the design of his 
coming; and sin is pardoned and re- 
moved only by his substituted suffering. 
t That he might deliver us. The word 
here used (igewraj) properly means, to 
pluck out, to tear out ; to take out from 
a number, to select ; then to rescue or 
deliver. This is the sense here. He 
came and gave himself that he might 
rescue or deliver us from this present 



A. D. 58.] 



CHAPTER I. 



287 



5 To whom be glory for ever 
and ever. Amen. 

6 I marvel that ye are so soon 



evil world. It does not mean to take away 
by death, or to remove to another world, 
but that he might effect a separation be- 
tween us and what the apostle calls 
here, "this present evil world." The 
grand purpose was, to rescue sinners 
from the dominion of this world, and 
separate them unto God. | This pre- 
sent evil world. See John xvii. 15, 16. 
Locke supposes, that by this phrase is 
intended the Jewish institutions, or the 
Mosaical age, in contradistinction from 
the age of the Messiah. Bloomfield 
supposes, that it means " the present 
state of being, this life, filled as it is with 
calamity, sin, and sorrow ; or, rather, the 
sin itself, and the misery consequent 
upon it." Rosenmuller understands by 
it, " the men of this age, Jews, who re- 
ject the Messiah ; and Pagans, who are 
devoted to idolatry and crime." The 
word rendered world, (xiJuv) means pro- 
perly age, an indefinitely long period of 
time; then eternity, forever. It then 
comes to mean the world, either pre- 
sent or future; and then the present 
world, as it is, with its cares, temptations, 
and desires; the idea of evil, physical 
and moral, being everywhere implied. — 
Robinson, Lex. Matt. xiii. 22. Luke 
xvi. 8 ; xx. 34. Rom. xii. 2. Here it 
means the world as it is, without reli- 
gion ; a world of bad passions, false 
opinions, corrupt desires ; a world full 
of ambition, and of the love of pleasure, 
and of gold ; a world where God is not 
loved or obeyed; a world where men 
are regardless of right, and truth, and 
duty ; where they live for themselves, 
and not fur God ; in short, that great 
community, which in the Scriptures is 
called tiik would, in contradistinction 
from the kingdom of God. That world, 
that evil world, is full of sin; and the 
object of the Redeemer was to deliver 
us from that; that is, to effect a separa- 
tion bitwi en his followers and that. It 
follows, therefore, that his followers con- 



removed a from him that called 
you into the grace of Christ unto 
another gospel; 

a c. 5.4,7,8. 



stitute a peculiar community, not go- 
verned by the prevailing maxims, or in- 
fluenced by the peculiar feelings of the 
people of this world. And it follows, 
also, that if there is not in fact such a 
separation, then the purpose of the Re- 
deemer's death, in regard to us, has not 
been effected, and we are still a part of 
that great and ungodly community, the 
world. If According to the will of God, 
&c. Not by the will of man, or by his 
wisdom, but in accordance with the 
will of God. It was his purpose that 
the Lord Jesus should thus give himself; 
and his doing it was in accordance with 
his will, and was pleasing in his sight. 
The whole plan originated in the divine 
purpose, and has been executed in ac- 
cordance with the divine will. If in 
accordance with his will, it is good, and 
is worthy of universal acceptation. 

5. To whom be glory, &c. Let him 
have all the praise and honour of the plan 
and its execution. It is not uncommon 
for Paul to introduce an ascription of 
praise in the midst of an argument. See 
Note on Rom. i. 25. It results from the 
strong desire which he had, that all the 
glory should be given to God, and 
showed that he believed that all blessings 
had their origin in him, and that he 
should be always acknowledged. 

6. / marvel. I wonder. It is re- 
marked by Luther (Comm. in loco), 
that Paul here uses as mild a word as 
possible. He does not employ the lan- 
guage of severe reproof, but he expresses 
his astonishment that the thing should 
have occurred. He was deeply affected 
and amazed, that such a thing could 
have happened. They had cordially 
embraced the gospel ; they had mani- 
fested the tenderest attachment for him; 
they had given themselves to God, and 
yet in a very short time they had been 
led wholly astray, and had embraced 
opinions which tended wholly to pervert 
and destroy the gospel. They had shown 



GALATIANS. 



[A. D. 58. 



an instability and inconstancy of cha- 
racter, which was to him perfectly sur- 
prising. If That ye are so soon. This 
proves that the epistle was written not 
long after the gospel was first preached 
to them. According to the general sup- 
position, it could not have been more 
than from two to five years. Had it been 
a long and gradual decline ; had they 
been destitute for years of the privileges 
of the gospel ; or had they had time to 
forget him who had first preached to 
them, it would not have been a matter 
of surprise. But when it occurred in a 
few months; when their once ardent 
love for Paul, and their confidence in 
him had so soon vanished, or their affec- 
tions become alienated, and when they 
had so soon embraced opinions tending 
to set the whole gospel aside, it could 
not but excite his wonder. Learn hence, 
that men, professedly pious, and appa- 
rently ardently attached to the gospel, 
may become soon perverted in their 
views, and alienated from those who had 
called them into the gospel, and whom 
they professed tenderly to love. The 
ardour of the affections becomes cool, and 
some artful, and zealous, and plausible 
teachers of error seduce the mind, cor- 
rupt the heart, and alienate the affec- 
tions. Where there is the ardour of the 
first love to God, there is also an effort 
soon made by the adversary, to turn 
away the heart from him ; and young 
converts are commonly soon attacked in 
some plausible manner, and by art and 
arguments adapted to turn away their 
minds from the truth, and to alienate 
the affections from God. t So soon re- 
moved. This also, Luther remarks, is 
a mild and gentle term. It implies that 
foreign influence had been used, to turn 
away their minds from the truth. The 
word here used (^st^t/^ss-^) means, to 
transpose, put in another place; and 
then, to go over from one party to ano- 
ther. Their affections had become trans- 
ferred to other doctrines than those 
which they had at first embraced, and 
they had moved off from the only true 
foundation, to one which would give 
them no support. If From him that 
called you. There has been great dif- 



ference of opinion in regard to the sense 
of this passage. Some have supposed, 
that it refers to God ; others to Christ ; 
others to Paul himself. Either suppo- 
sition makes good sense, and conveys 
an idea not contrary to the Scriptures in 
other places. Doddridge, Chandler, 
Clarke, Macknight, Locke, and some 
others, refer it to Paul; Rosenmiiller, 
Koppe, and others, suppose it refers to 
God ; and others refer it to the Re- 
deemer. The Syriac renders it thus: 
" I marvel that ye are so soon turned 
away from that Messiah (Christ) who 
has called you." &c. It is not possible, 
perhaps, to determine the true sense. It 
does not seem to me to refer to Paul, as 
the main object of the epistle is, not to 
show that they had removed from him, 
but from the gospel — a far more griev- 
ous offence ; and it seems to me that 
it is to be referred to God. The reasons 
are, (1.) That he who had called them, 
is said to have called them " into the 
grace of Christ," which would be hardly 
said of Christ himself; and, (2.) That 
the work of calling men is usually in 
the Scriptures attributed to God. 1 
Thess. ii. 12; v. 24. 2 Thess. ii. 14. 
2 Tim, i. 9. ^f Into the grace of Christ. 
Locke renders this, "into the covenant 
of grace which is by Christ." Doddridge 
understands it of the method of salva- 
tion which is by or through the grace 
of Christ. There is no doubt that it re- 
fers to the plan of salvation which is by 
Christ, or in Christ ; and the main idea 
is, that the scheme of salvation which 
they had embraced under his instruc- 
tion, was one which contemplated salva- 
tion only by the grace or favour of Christ; 
and that from that they had been re- 
moved to another scheme, essentially 
different, where the grace of Christ was 
made useless and void. It is Paul's ob- 
ject to show that the true plan makes 
Christ the great and prominent object; 
and that the plan which they had embrac- 
ed was in this respect wholly different. 
If Unto another gospel. A gospel which 
destroys the grace of Christ ; which 
proclaims salvation on other terms than 
simple dependence on the merits of the 
Lord Jesus ; and which has introduced 



A. D. 58.] 



CHAPTER I. 



289 



7 Which a is not another ; but 
there be some that trouble you, 

a2Co.ll.4. b Ac. 15. 1,24. 2Co.2. 17; c. 
5.10,12. 



the Jewish rites and ceremonies as es- 
sential, in order to obtain salvation. 
The apostle calls that scheme the gospel, 
because it pretended to be ; it was 
preached by those who claimed to be 
preachers of the gospel ; who alleged 
that they had come direct from the apos- 
tles at Jerusalem, and who pretended 
to declare the method of salvation. It 
claimed to be the gospel, and yet it was 
essentially unlike the plan which he 
had preached as constituting the gospel. 
That which he preached, inculcated the 
entire dependence of the sinner on the 
merits and grace of Christ ; that system 
had introduced dependence on the ob- 
servance of the rites of the Mosaic sys- 
tem, as necessary to salvation. 

7. Which is not another. There is 
also a great variety of view in regard to 
the meaning of this expression. Tindal 
translates it, " which is nothing else but 
there be some that trouble you." Locke, 
" which is not owing to any thing else 
but only this, that ye are troubled with 
a certain sort of men who would over- 
turn the gospel of Christ." ButRosen- 
miiller, Koppe, Bloomfield, and others, 
give a different view ; and according to 
them the sense is, '< which, however, is 
not another gospel, nor indeed the gospel 
at all, or true," &c. According to this, 
the design was to state, that what they 
taught had none of the elements or 
characteristics of the gospel. It was a 
different system, and one which taught 
an entirely different method of justifi- 
cation before Cod. It seems to me that 
this is the true sense of the passage, 
and that Paul means to teach them that 
the system, though it was called the 
gospel, was essentially different from that 
which he had taught, and which con- 
sisted in simple reliance on Christ for 
salvation. The system which they 
taught, was in fact the Mosaic system ; 
the Jewish mode, depending on the 
rites and ceremonies of religion; and 
which, therefore, did not deserve to be 
25 



and would pervert b the gospel of 
Christ. 

8 But though we, or an angel 



called the gospel. It would load them 
again with burdensome rites, and with 
cumbrous institutions, from which it 
was the great purpose of the gospel to 
relieve them. If But there be some that 
trouble you. Though this is most mani- 
festly another system, and not the gos- 
pel at all, yet there are some persons who 
are capable of giving trouble and of un- 
settling your minds, by making it plau- 
sible. They pretend that they have 
come direct from the apostles at Jerusa- 
lem ; that they have received their in- 
structions from them, and that they 
preach the true gospel as they teach it. 
They pretend that Paul was called into 
the office of an apostle after them ; that 
he had never seen the Lord Jesus ; that 
he had derived his information only 
from others ; and thus they are able to 
present a plausible argument, and to 
unsettle the minds of the Galatians. 
f And would prevent. That is, the ten- 
dency of their doctrine is wholly to turn 
away (/jUtcltt^zi), to destroy, or ren- 
der useless the gospel of Christ. It 
would lead to the denial of the necessity 
of dependence on the merits of the Lord. 
Jesus for salvation, and would substi- 
tute dependence on rites and ceremonies. 
This does not of necessity mean that 
such was the design of their teaching, 
for they might have been in the main 
honest; but that such was the tendency 
and result of their teaching. It would 
lead men to rely on the Mosaic rites for 
salvation. 

8. But though we. That is, we the 
apostles. Probably, he refers particu- 
larly to himself, as the plural is often 
used by Paul when speaking of himself, 
He alludes here, possibly, to a charge 
which was brought against him by the 
false teachers in Galatia. that he had 
changed his views since he came among 
them, and now preached differently from 
what he did then. See the Introduc- 
tion. They endeavoured probably to 
fortify their own opinions in regard to 



290 



GALATIANS. 



[A. D.58. 



from heaven, preach any other 
gospel unto you than that which 



the obligations of the Mosaic law, by 
affirming, that though Paul when he 
was among them had maintained that 
the observance of the law was not 
necessary to salvation, yet that he had 
changed his views, and now held the 
same doctrine on the subject which they 
did. What they relied on in support 
of this opinion is unknown. It is cer- 
tain, however, that Paul did, on some 
occasions (see Note on Acts xxi. 21 — 
26), comply with the Jewish rites, and 
it is not improbable that they were ac- 
quainted with that fact, and interpreted 
it as proving that he had changed his 
sentiments on the subject. At all events, 
it would make their allegation plausible 
that Paul was now in favour of the ob- 
servance of the Jewish rites, and that if 
he had ever taught differently, he must 
now have changed his opinion. Paul, 
therefore, begins the discussion by de- 
nying this in the most solemn manner. 
He affirms that the gospel which he had 
at first preached to them was the true 
gospel. It contained the great doctrines 
of salvation. It was to be regarded by 
them as a fixed and settled point, that 
there was no other way of salvation but 
by the merits of the Saviour. No matter 
who taught any thing else; no matter 
though it be alleged that he had changed 
his mind ; no matter even though he 
should preach another gospel ; and no 
matter though an angel from heaven 
should declare any other mode of salva- 
tion, it was to be held as a fixed and 
settled position, that the true gospel had 
been preached to them at first. We are 
not to suppose that Paul admitted that 
he had changed his mind, or that the 
inferences of the false teachers there 
were well-founded, but we are to under- 
stand this as affirming in the most 
solemn manner that the true gospel, and 
the only method of salvation, had been 
preached among them at first. 1 Or an 
angel from heaven. This is a very 
strong rhetorical mode of expression. It 
is not to be supposed that an angel 



we have preached unto you, let 
him be accursed. 

c 1 Co. 16. 22. 



from heaven would preach any other 
than the true gospel. But Paul wishes 
to put the strongest possible case, and 
to affirm in the strongest manner possi- 
ble, that the true gospel had been 
preached to them. The great system of 
salvation had been taught; and no other 
was to be admitted, no matter who 
preached it; no matter what the cha- 
racter or rank of the preacher ; and no 
matter with what imposing claims he 
came. It follows from this, that the 
mere rank, character, talent, eloquence, 
or piety of a preacher does not of neces- 
sity give his doctrine a claim to our be- 
lief, or prove that his gospel is true. 
Great talents may be prostituted ; and 
great sanctity of manner, and even holi- 
ness of character, may be in error ; and 
no matter what may be the rank, and 
talents, and eloquence, and piety of the 
preacher, if he does not accord with the 
gospel which was first preached, he is to 
be held accursed, f Preach any other 
gospel, &c. See Note on ver. 6. Any 
gospel that differs from that which was 
first preached to you, any system of 
doctrines which goes to deny the neces- 
sity of simple dependence on the Lord 
Jesus Christ for salvation. 1 Let him 
be accursed. Gr. uvdds/ux {anathema). 
On the meaning of this word, see Notes 
on 1 Cor. xii. 3 ; xvi. 22. It is not im- 
properly here rendered ' accursed,' or 
' devoted to destruction.' The object of 
Paul is to express the greatest possible 
abhorrence of any other doctrine than 
that which he had himself preached. So 
great was his detestation of it, that, says 
Luther, "he casteth out very flames of 
fire, and his zeal is so fervent, that he 
beginneth almost to curse the angels." 
It follows from this, (1.) That any other 
doctrine than that which is proclaimed 
in the Bible on the subject of justifica- 
tion, is to be rejected and treated with 
abhorrence, no matter what the rank, 
talent, or eloquence of him who defends 
it. (2.) That we are not to patronise 
or countenance such preachers. No 



A, D. 58.] 



CHAPTER I, 



291 



9 As we said before, so say I 
now again, If any man preach 
any other a gospel unto you than 

a De. 4. 2. Re. 22. 18. 



matter what their zeal or their apparent 
sincerity, or their apparent sanctity, or 
their apparent success, or their real bold- 
ness in rebuking vice, we are to with- 
draw from them. " Cease, my son," 
said Solomon, " to hear the instruction 
that causes to err from the words of 
knowledge." Prov. xix. 27. Especially 
are we to withdraw wholly from that 
instruction which goes to deny the great 
doctrines of salvation ; that pure gospel 
which the Lord Jesus and the apostle 
taught. If Paul would regard even an 
angel as doomed to destruction, and as 
held accursed, should he preach any 
other doctrine, assuredly we should not 
be found to lend our countenance to it, 
nor should we patronise it by attending 
on such a ministry. Who would desire 
to attend on the ministry of even an 
angel if he was to be held accursed ? 
How much less the ministry of a man 
preaching the same doctrine ! — It does 
not follow from this, however, that we 
are to treat others with severity of lan- 
guage or with the language of cursing. 
They must answer to God. We are to 
withdraw from their teaching ; we are to 
regard the doctrines with abhorrence; 
and we are not to lend our countenance 
to them. To their own master they 
stand or fall; but what must be the 
doom of a teacher whom an inspired 
man has said should be regarded as 
"accursed!" — It maybe added, how 
responsible is the ministerial office ! How 
fearful the account which the ministers 
of religion must render ! How much 
prayer, and study, and effort are needed 
that they may be able to understand the 
true gospel, and that they may not be 
led into error, or lead others into error. 

9. As we said before. That is, in 
the previous verse. It is equivalent to 
saying, 'as I have just said.' See 2 
Cor. vii. 3. It cannot be supposed that 
he had said this when he was with 
them, as it cannot be believed that he 
then anticipated that his doctrines would I 



that ye have received, let him be 
accursed. 

10 For do I now persuade 



be perverted, and that another gospel 
would be preached to them. The sen- 
timent of ver. 8 is here repeated on 
account of its importance. It is com- 
mon in the Scriptures, as indeed it is 
everywhere else, to repeat a declaration 
in order to deepen the impression of its 
importance and its truth. Paul would 
not be misunderstood on this point. He 
would leave no doubt as to his meaning. 
He would not have it supposed that he 
had uttered the sentiment in ver. 8 
hastily ; and he therefore repeats it with 
emphasis, t Than that ye have re- 
ceived. In the previous verse, it is, 
" that which we have preached." By 
this change in the phraseology he de- 
signs, probably, to remind them that 
they had once solemnly professed to 
embrace that system. It had not only 
been preached to them, it had been 
embraced by them. The teachers of 
the new system, therefore, were really 
in opposition to the once avowed senti- 
ments of the Galatians; to what they 
knew to be true. They were not only 
to be held accursed, therefore, because 
Paul so declared, but because they 
preached what the Galatians themselves 
knew to be false, or what was contrary 
to that which they had themselves pro- 
fessed to be true. 

10. For do I now persuade men, or 
God? The word "now" (ago-/) is used 
here, evidently, to express a contrast 
between his present and his former pur- 
pose of life. Before his conversion to 
Christianity, he impliedly admits, that it 
was his object to conciliate the favour of 
men; that he derived his authority 
from them (Acts ix. 1,2); that he en- 
deavoured to act so as to please them 
and gain their good esteem. But now 
he says, this was not his object. He 
had a higher aim. It was to please 
God, and to conciliate his favour. The 
object of this verse is obscure ; but it 
seems to me to be connected with what 
follows, and to be designed to introduce 



292 



GALATIANS. 



[A. D. 58. 



men, or God ? or do I seek ° to 
please men ? for if I yet pleased 

« 2 Co. 12. 19. 1 Th.2. 4. 



that by showing that he had not now 
received his commission from men, but 
had received it from God. Perhaps 
there may be an allusion to an implied 
allegation in regard to him. It may 
have been alleged (see Notes on the 
previous verses) that even he had 
changed his mind, and was now himself 
an observer of the laws of Moses. To 
this, perhaps, he replies, by this question, 
that such conduct would not have been 
inconsistent in his view, when it was his 
main purpose to please men, and when 
he derived his commission from them ; 
but that now he had a higher aim. His 
purpose was to please God ; and he was 
not aiming in any way to gratify men. 
The word which is rendered "persuade" 
here (oriiB-pe), has been very variously in- 
terpreted. Tindal renders it, " seek, now 
the favour of men or of God T" Dod- 
dridge : "Do I now solicit the favour 
of men or of God V This also is the 
interpretation of Grotius, Hammond, 
Eisner, Koppe, Rosenmuller, Bloom- 
field, &c. and is undoubtedly the true 
explanation. The word properly means 
to persuade, or to convince. Acts xviii. 4 ; 
xxviii. 23. 2 Cor. v. 11. But it also 
means, to bring over to kind feelings, to 
conciliate, to pacify, to quiet. Sept. 1 
Sam. xxiv. 8. 2 Mace. iv. 25. Acts 
xii. 20. 1 John iii. 19. By the 
question here, Paul means to say, that 
his great object was now to please God. 
He desired his favour rather than the 
favour of man. He acted with refer- 
ence to his will. He derived his au- 
thority from him, and not from the 
Sanhedrim or any earthly council. And 
the purpose of all this is to say, that he 
had not received his commission to 
preach from man, but had received it 
directly from God. f Or do I seek to 
please men ? It is not my aim or pur- 
pose to please men, and to conciliate 
their favour. Comp. 1 Thess. ii. 4. 
t For if I yet pleased men. If I made 
it my aim to please men ; if this was 
the regulating principle of my conduct. 



men, I should not b be the ser- 
vant of Christ. 

b Ja. 4. 4. 

The word "yet" here (vri) has reference 
to his former purpose. It implies that 
this had once been his aim. But he 
says if he had pui\sued that purpose to 
please men; if this had continued to 
be the aim of his life, he would not 
now have been a servant of Christ. 
He had been constrained to abandon 
that purpose in order that he might be a 
servant of Christ ; and the sentiment is, 
that in order that a man may become a 
Christian, it is necessary for him to 
abandon the purpose of pleasing men as 
the rule of his life. It may be implied 
also that if in fact a man makes it his 
aim to please men, or if this is the pur- 
pose for which he lives and acts, and if 
he shapes his conduct with reference to 
that, he cannot be a Christian or a ser- 
vant of Christ. A Christian must act 
from higher motives than those, and he 
who aims supremely at the favour of 
his fellow-men has full evidence that 
he is not a Christian. A friend of 
Christ must do his duty, and must 
regulate his conduct by the will of God, 
whether men are pleased with it or not. 
And it may be further implied that the 
life and deportment of a sincere Chris- 
tian ivill not please men. It is not 
that which they love. A holy, humble, 
spiritual life they do not love. It is 
true, indeed, that their consciences tell 
them that such a life is right ; that they 
are often constrained to speak well of 
the life of Christians, and to commend 
it ; it is true that they are constrained to 
respect a man who is a sincere Christian, 
and that they often repose confidence in 
such a man; and it is true also that 
they often speak with respect of them 
when they are dead ; but the life of an 
humble, devoted, and zealous Christian 
they do not love. It is contrary to their 
views of life. And especially if a 
Christian so lives and acts as to reprove 
them either by his words or by his life ; 
or if a Christian makes his religion so 
prominent as to interfere with their 
pursuits or pleasures, they do not love 



A. D. 58.] 



CHAPTER I. 



293 



11 But I certify you, bre- 
thren, that the gospel which was 
preached of me, is not after 
man. 



it. It follows from this, (1.) That a 
Christian is not to expect to please men. 
He must not be disappointed, therefore, 
if he does not. - His Master did not 
please the world ; and it is enough for 
the disciple that he be as his master. 
(2.) A professing Christian, and espe- 
cially a minister, should be alarmed 
when the world natters and caresses 
him. He should fear either, (a) That 
he is not living as he ought to, and 
that sinners love him because he is 
so much like them, and keeps them 
in countenance ; or, (6) That they 
mean to make him betray his religion 
and become conformed to them. It is a 
great point gained for the gay world, 
when it can, by its caresses and atten- 
tions, get a Christian to forsake a prayer- 
meeting for a party, or surrender his 
deep spirituality to engage in some 
political project. " Wo unto you," 
said the Redeemer, " when all men 
speak well of you." Luke vi. 26. (3.) 
One of the main differences between 
Christians and the world is, that others 
aim to please men ; the Christian aims 
to please God And this is a great dif- 
ference. (4.) It follows that if men 
would become Christians, they must 
cease to make it their object to please 
men. They must be willing to be met 
with contempt and a frown ; they must 
be willing to be persecuted and despised; 
they must be willing to lay aside all 
hope of the praise and the flattery of 
men, and be content with an honest 
effort to please God. (5.) TruS Chris- 
tians must diner from the world. Their 
aims, feelings, purposes must be unlike 
the world. They are to be a peculiar 
people; and they should be willing to 
be esteemed such. It does not follow, 
however, that a true Christian should 
not desire the good esteem of the world, 
or that he should be indifferent to an 
honourable reputation (1 Tim. iii. 7); 
nor docs it follow that a consistent 
25* 



12 For ° I neither received it 
of man, neither was I taught it, 
but by the revelation b of Jesus 
Christ. 



a 1 Co. 15. 1—3 



b Ep. 3. 3. 



Christian will not often command the 
respect of the world. In times of trial, 
the world will repose confidence in 
Christians ; when any work of benevo- 
lence is to be done, the world will 
instinctively look to Christians; and 
notwithstanding sinners will not love re- 
ligion, yet they will secretly feel assured 
that some of the brightest ornaments of 
society are Christians, and that they 
have a claim to the confidence and 
esteem of their fellow-men. 1 The 
servant of Christ. A Christian. 

] 1. But I certify you. I make 
known to you; or, I declare to you. 
See 1 Cor. xv. 1. Doubtless this had 
been known to them before, but he 
now assures them of it, and goes into 
an extended illustration to show them 
that he had not received his authority 
from man to preach the gospel. To 
state and prove this is the main design 
of this chapter, ^ Is not after man. 
Gr. Not according to man. See ver. 1. 
That is, he was not appointed by man, 
nor had he any human instructor to 
make known to him what the gospel 
was. He had neither received it from 
man, nor had it been debased or adul- 
terated by any human admixtures. He 
had received it directly from the Lord 
Jesus. 

1 2. For 1 7ieither received it of man. 
This is very probably said in reply to 
his opponents, who had maintained that 
Paul had derived his knowledge of the 
gospel from other men, as he had not 
been personally known to the Lord 
Jesus, or been of the number of those 
whom he called to be his apostles. In 
reply to this, he says, that he did not 
receive his gospel in any way from 
man. ^ Neither was 1 taught it. 
That is, by man. He was not taught 
it by any written account of it, or by 
the instruction of man in any way. 
The only plausible objection to this 
statement which could be urged would 



294 



GALATIANS. 



[A.D. 58. 



13 For ye have heard of my 
conversation in time past in the 
Jews' religion, how that beyond 



be the fact that Paul had an interview 
with Ananias (Acts ix. 17) before his 
baptism, and that he would probably 
receive instructions from him. But to 
this it may be replied, (1.) That there is 
no evidence that Ananias went into 
an explanation of the nature of the 
Christian religion in his interview with 
Paul ; (2.) Paul had before this been 
taught what Christianity was by his 
interview with the Lord Jesus on the 
way to Damascus (Acts ix. 5 ; xxvi. 
14—18) ; (3.) The purpose for which 
Ananias was sent to him in Damascus 
was that he might receive his sight, 
and be filled with the Holy Ghost. 
Acts ix. 17. Whatever instructions he 
may have received through Ananias, it 
is still true that his call was directly 
from the Lord Jesus, and his informa- 
tion of the nature of Christianity from 
his revelation, "J But by the revela- 
tion of Jesus Christ. On his way to 
Damascus, and subsequently in the 
temple. Acts xxii. 17 — 21. Doubtless 
he received communications at various 
times from the Lord Jesus with regard 
to the nature of the gospel and his 
duty. The sense here is, that he was 
not indebted to men for his knowledge 
of the gospel, but had derived it entirely 
from the Saviour. 

13. For ye have heard of my con- 
versation. My conduct, my mode of 
life, my deportment. See Note on 2 
Cor. i. 12. Probably Paul had himself 
made them acquainted with the events 
of his early years. The reason why he 
refers to this is, to show them that he 
had not derived his knowledge of the 
Christian religion from any instruction 
which he had received in his early 
years, or any acquaintance which he 
had formed with the apostles. He had 
at first been decidedly opposed to the 
Lord Jesus, and had been converted 
only by his wonderful grace. 1 In the 
Jews' religion. In the belief and prac- 
tice of Judaism ; that is, as it was un- 



measure I persecuted the church 
a of God, and wasted it. 

14 And profited in the Jews' 

a Ac. 8. 1,3; 9. 1,2:26. 9. 



derstood in the time when he was 
educated. It was not merely in the 
religion of Moses, but it was in that 
religion as understood and practised by 
the Jews in his time, when opposition to 
Christianity constituted a very material 
part of it. In that religion Paul pro- 
ceeds to show that he had been more 
distinguished than most persons of his 
time. 1 How that beyond measure. 
In the highest possible degree ; beyond 
all limits or bounds ; exceedingly. The 
phrase which Paul here uses (xa.&* 
v7regfii>xtivy, by hyperbole, is one which 
he frequently employs to denote any 
thing that is excessive, or that cannot 
be expressed by ordinary language. 
See the Greek in Rom. vii. 13. 1 Cor. 
xii. 31. 2 Cor. i. 8 ; iv. 7. 17. 1 I 
persecuted the church. See Acts viii. 
3 ; ix. 1, seq. 1 And wasted it. De- 
stroyed it. The word which is here 
used, means properly to waste or destroy, 
as when a city or country is ravaged by 
an army or by wild beasts. His pur- 
pose was utterly to root out and destroy 
the Christian religion. 

14. And profited. Made advances 
and attainments. He made advances 
not only in the knowledge of the Jewish 
religion, but also he surpassed others in 
hiszealin defending its interests. He had 
had better advantages than most of his 
countrymen ; and by his great zeal and 
characteristic ardour, he had been able 
to make higher attainments than most 
others had done, t Above many my 
equals. Marg. Equal in years. This 
is the true sense of the original. It 
means that he surpassed those of the 
same age with himself. Possibly there 
may be a reference here to those of the 
same age who attended with him on 
the instructions of Gamaliel, t Being 
more exceedingly zealous. More stu- 
dious of; more ardently attached to 
them ; more anxious to distinguish him- 
self in attainments in the religion i» 
which he was brought up. All this is 



A.D. 53.] 



CHAPTER I. 



295 



religion above many my * equals 
in mine own nation, being - a more 
exceedingly zealous of the tra- 
ditions b of my fathers. 

i equal inyears. a Ac. 22. 3. Ph. 3. 6. 

b Mar. 7. 5—13. 

fully sustained by all that we know of 
the character of Paul, as at all times a 
man of singular and eminent zeal in all 
that he undertook. | Of the tradi- 
tions of my fathers. Or the traditions 
of the Jews. See Note, Matt. xv. 2. A 
large part of the doctrines of the Phari- 
sees depended on mere tradition ; and 
Paul doubtless made this a special mat- 
ter of study, and was particularly tena- 
cious in regard to it. It was to be 
learned, from the very nature of it, only 
by oral teaching, as there is no evidence 
that it was then recorded. Subsequently 
these traditions were recorded in the 
Mishna, and are found in the Jewish 
writings. But in the time of Paul 
they were to be learned as they were 
handed down from one to another ; and 
hence the utmost diligence was requisite 
to obtain a knowledge of them. Paul 
does not here say that he was zealous 
then for the practice of the new religion, 
nor for the study of the Bible. His 
object in going to Jerusalem and study- 
ing at the feet of Gamaliel was doubt- 
less to obtain a knowledge of the 
traditions of the sect of the Pharisees. 
Had he been studying the Bible all 
that time, he would have kept from the 
fiery zeal which he evinced in persecut- 
ing the church, and would, if he had 
studied it right, been saved from much 
trouble of conscience afterwards. 

15. But when it pleased God. Paul 
traced all his hopes of eternal life, and 
all the good influences which had ever 
borne upon his mind, to God. % Who 
separated me, <Scc. That is, who destined 
me ; or who purposed from my very 
birth that I should be a preacher and an 
apostle. The meaning is, that God had 
in his secret purposes set him apart to 
be an apostle. It does not mean that 
he had actually called him in his 
infancy to the work, for this was not so, 



15 But when it pleased God, 
c who separated me from my 
mother's womb, and called me 
by his grace, 

els. 49. 1. Je. 1.5 



but that he designed him to be an 
important instrument in his hands in 
spreading the true religion. Jeremiah 
(i. 5) was thus set apart, and John the 
Baptist was thus early designated for the 
work which they afterwards performed. 
It follows from this, (1.) That God often, 
if not always, has purposes in regard to 
men from their very birth. He designs 
them for some important field of labour, 
and endows them at their creation with 
talents adapted to that. (2.) It does not 
follow that because a young man has 
gone far astray ; and has become even 
a blasphemer and a persecutor, that 
God has not destined him to some im- 
portant, and holy work in his service. 
How many men have been called, like 
Paul, and Newton, and Bunyan, and 
Augustine, from a life of sin to the 
service of God. (3.) God is often 
training up men in a remarkable man- 
ner for future usefulness. His eye is 
upon them, and he watches over them, 
until the time comes for their conver- 
sion. His providence was concerned 
in the education and training of Paul. 
It was by the divine intention with 
reference to his future work that he had 
so many opportunities of education, 
and was so well acquainted with the 
" traditions" of that religion which he 
was yet to demonstrate to be unfounded 
and false. He gave him the opportu- 
nity to cultivate his mind, and prepare 
to grapple with the Jew in argument, 
and show him how unfounded were his 
hopes. So it is often now. He gives 
to a young man an opportunity of a 
finished education. Perhaps he suffers 
him to fall into the snares of infidelity, 
and to become familiar with the argu- 
ments of sceptics, that he may thus 
be better prepared to meet their soph- 
isms, and to enter into their feelings. 
His eye is upon them in their wander- 



296 



GALATIANS. 



[A. D. 58. 



16 To reveal a his Son in me, 

a 2 Co. 4. 6. 



ings, and they are suffered often to 
wander far; to range the fields of 
science; to become distinguished as 
scholars, as Paul was; until the time 
comes for their convei-sion, and then, in 
accordance with the purpose which set 
them apart from the world, God converts 
them, and consecrates all their talents 
and attainments to his service. (4.) 
We should never despair of a young 
man who has wandered far from God. 
If he has risen high in attainments ; 
if his whole aim is ambition ; or if he 
has become an infidel, still we are not 
to despair of him. It is possible still 
that God " separated" that talent to his 
service from the very birth, and that he 
means yet to call it all to his service. 
How easy it was to convert Saul of 
Tarsus when the proper period arrived. 
So it is of the now unconverted and 
unconsecrated, but cultivated talent 
among the young men of our land. 
Far as they may have wandered from 
God and virtue, yet much of that ta- 
lent has been devoted to him in baptism, 
and by parental purposes and prayers ; 
and, it may be — as is morally certain 
from the history of the past — that much 
of it is consecrated also by the divine 
purpose and intention for the noble 
cause of virtue and pure religion. In 
that now apparently wasted talent ; in 
that learning now apparently devoted to 
other aims and ends, there is much that 
will yet adorn the cause of virtue and 
religion ; and how fervently should we 
pray that it may be "called" by the 
grace of God and actually devoted to 
his service. «f And called me by his 
grace. On the way to Damascus. It 
was special grace, because he was then 
engaged in bitterly opposing him and 
his cause. 

1 6. To reveal his Son in me. This 
is to be regarded as connected with the 
first part of ver. 15. ' When it pleased 
God to reveal his Son in me,' i. e. on 
the way to Damascus. The phrase 
evidently means, to make me acquainted 
with the Lord Jesus, or to reveal his I man being, for so the phrase properly 



that b I might preach him among 

b Ac. 9. 15. 

Son to me. Comp. the Greek in 
Matt. x. 32. for a similar expression. 
The revelation here referred to was the 
miraculous manifestation which was 
made to Paul on his way to Damascus. 
Comp. 2 Cor. iv. 6. That revelation 
was in order to convince him that he 
was the Messiah ; to acquaint him with 
his nature, rank, and claims ; and to 
qualify him to be a preacher to the 
heathen. If That I might preach him. 
In order that I might so preach him; 
or with a view to my being appointed 
to this work. This was the leading 
purpose for which Paul was converted. 
Acts ix. 15; xxii. 21. % The heathen. 
The Gentiles ; the portion of the world 
that was not Jewish, or that was desti- 
tute of the true religion, f Imme- 
diately. Koppe supposes that this is to 
be connected with, " I went into Arabia" 
(ver. 17). Rosenmuller supposes it 
means, "Immediately I consented." 
Dr. Wells and Locke suppose that it 
refers to the fact that he immediately 
went to Arabia. But this seems to 
me to be an unnatural construction. 
The words are too remote from each 
other to allow of it. The evident 
sense is, that he was at once decided. 
He did not take time to deliberate 
whether he should or should not become 
a Christian. He made up his mind 
at once and on the spot. He did not con- 
sult with any one ; he did not ask ad- 
vice of any one ; he did not wait to be 
instructed by any one. He was con- 
vinced by the vision in an overpowering 
manner that Jesus was the Messiah, 
and he yielded at once. The main idea 
is, that there was no delay, no consulta- 
tion, no deferring it, that he might see 
and consult with his friends, or with 
the friends of Christianity. The ob- 
ject for which he dwells on this is, to 
show he did not receive his views of the 
gospel from man. ^ 1 conferred not. 
I did not lay the case (7rgoar-j.vi^i/n.y,v) 
before any man ; I did not confer with 
any one. f Flesh and blood. Any hu- 



A. D. 58.] 



CHAPTER I. 



297 



the heathen ; immediately I con- 
ferred not with flesh and a blood : 

a 2 Co. 5. 16. 



signifies. See Note, Matt. xvi. 17. 
This does not mean here, that Paul did 
not consult his own ease and happi- 
ness ; that he was regardless of the 
suffe rings which he might be called to 
endure ; that he was willing to suffer, 
and was not careful to make provision 
for his own comfort — which was true in 
itself — but that he did not lay the case 
before any man, or any body of men 
for instruction or advice. He acted 
promptly and decisively. He was not 
disobedient to the heavenly vision 
(Acts xxvi. 19), but resolved at once to 
obey. Many suppose that this passage 
means that Paul did not take counsel 
of the evil passions and suggestions of 
his own heart, or of the feelings which 
would have prompted him to lead a life 
of ambition, or a life under the influ- 
ence of corrupt desires. But however 
true this was in fact, no such thing is 
intended here. It means simply that 
he did not take counsel of any human 
being. He resolved at once to follow 
the command of the Saviour, and at 
once to obey him. The passage shows, 
(1.) That when the Lord Jesus calls 
us to follow him we should promptly 
and decidedly obey. (2.) We should 
not delay even to take counsel of 
earthly friends, or wait for human 
advice, or consult their wishes, but 
should at once resolve to follow the 
Lord Jesus. Most persons, when they 
are awakened to see their guilt, and 
their minds are impressed on the subject 
of religion, are prone to defer it ; to re- 
solve to think of it at some future time; 
or to engage in some other business 
before they become Christians ; or, at 
hast, they wish to finish what they 
have on hand before they yield to God. 
Had Paul pursued this course, he would 
probably never have become a Christian. 
It follows, therefore, (3.) That when 
the- Lord Jesus calls us, we should at 
once abandon any course of life, how- 
ever pleasant, or any plan of ambition, 



17 Neither went I up to Jeru- 
salem to them which were apos- 
tles before me ; but I went into 



however brilliant, or any scheme of 
gain, however promising, in order that 
we may follow him. What a brilliant 
career of ambition did Paul abandon ! 
and how promptly and decidedly did he 
do it ! He did not pause or hesitate a 
moment ; but brilliant as were his pros- 
pects, he at once forsook all ; paused in 
mid-career in his ambition ; and with- 
out consulting a human being, at once 
gave his heart to God. Such a course 
should be pursued by all. Such a 
promptness and decision will prepare 
one to become an eminent Christian, 
and to be eminently useful. 

1 7. Neither went I up to Jerusalem. 
That is, I did not go there at once. I 
did not go to consult with the apostles 
there, or to be instructed by them in re- 
gard to the nature of the Christian 
religion. The design of this statement 
is, to show that in no sense did 
he derive his commission from man. 
1 To them which were apostles before 
me. This implies that Paul then 
regarded himself to be an apostle. 
They were, he admits, apostles before 
he was ; but he felt also that he had 
original authority with them, and he 
did not go to them to receive instruc- 
tion, or to derive his commission from 
them. Several of the apostles remained 
in Jerusalem for a considerable time 
after the ascension of the Lord Jesus, 
and it was regarded as the principal 
place of authority. See Acts xv. 
f But I went into Arabia. Arabia was 
south of Damascus, and at no great 
distance. The line indeed between 
Arabia Descrta and Syria is not very 
definitely marked, but it is generally 
agreed that Arabia extends to a consi- 
derable distance into the great Syrian 
desert. To what part of Arabia, and 
for what purpose Paul went, is wholly 
unknown. Nothing is known of the 
circumstances of this journey ; nor is 
the lime which he spent there known. 
It is known indeed (vcr. 18) that ho 



298 



GALATIANS. 



[A. D. 58. 



Arabia, and returned again unto 
Damascus. 



did not go to Jerusalem until three years 
after his conversion, but how large a 
part of this time was spent in Damas- 
cus, we have no means of ascertaining. 
It is probable that Paul was engaged 
during these three years in preaching 
the gospel in Damascus and the adjacent 
regions, and in Arabia. Comp. Acts 
ix. 20. 22. 27. The account of this 
journey into Arabia is wholly omitted 
by Luke in the Acts of the Apostles, 
and this fact, as has been remarked by 
Paley (Horce Paulinse, ch. v. No. 2), 
demonstrates that the Acts and this 
epistle were not written by the same 
author, or that the one is independent of 
the other ; because, " if the Acts of the 
Apostles had been a forged history made 
up from the epistle, it is impossible that 
this journey should have been passed 
over in silence ; if the epistle had been 
composed out of what the author had 
read of St. Paul's history in the Acts, it 
is unaccountable that it should have been 
inserted." As to the reason why Luke 
omitted to mention the journey into 
Arabia, nothing is known. Various con- 
jectures have been entertained, but they 
are mere conjectures. It is sufficient to 
say, that Luke has by no means re- 
corded all that Paul or the other apos- 
tles did, nor has he pretended to do it. 
He has given the leading events in the 
public labours of Paul ; and it is not at 
all improbable that he has omitted not a 
few short excursions made by him for the 
purpose of preaching the gospel. The 
journey into Arabia, probably, did not 
furnish any incidents in regard to the 
success of the gospel there which re- 
quired particular record by the sacred 
historian, nor has Paul himself referred 
to it for any such reason, or intimated 
that it furnished any incidents, or any 
facts, that required particularly the 
notice of the historian. He has men- 
tioned it for a different purpose alto- 
gether, to show that he did not receive 
his commission from the apostles, and 
that he did not go at once to consult 



18 Then ° after three years I 
went 1 up to Jerusalem to see 

a Ac. 9 26. i or, returned. 



them. He went directly the other way. 
As Luke, in the Acts, had no occasion 
to illustrate this ; as he had no occasion 
to refer to this argument, it did not fall 
in with his design to mention the fact. 
Nor is it known why Paul went into 
Arabia. Bloomfield supposes that it 
was in order to recover his health after 
the calamity which he suffered on the 
way to Damascus. But every thing in 
regard to this is mere conjecture. I 
should rather think it was more in 
accordance with the general character 
of Paul that he made this short excur- 
sion for the purpose of preaching the 
gospel. 1 And returned again unto 
Damascus. He did not go to Jerusa- 
lem to consult with the apostles after 
his visit to Arabia, but returned again 
to the place where he was converted 
and preached there, showing that he 
had not derived his commission from 
the other apostles. 

18. Then after three years. Proba- 
bly three years after his departure from 
Jerusalem to Damascus, not after his 
return to Arabia. So most commenta- 
tors have understood it. f Went up to 
Jerusalem. More correctly, as in the 
margin, returned. If To see Peter. 
Peter was the oldest and most distin- 
guished of the apostles. In ch. ii. 9. 
he, with James and John, is called a 
pillar. But why Paul particularly 
went to see him is not known. It was 
probably, however, from the celebrity and 
distinction which he knew Peter had 
among the apostles that he wished to 
become particularly acquainted with 
him. The word which is here ren- 
dered to see (lo-Totpr&i) is by no means 
that which is commonly employed to 
denote that idea. It occurs nowhere 
else in the New Testament ; and pro- 
perly means to ascertain by personal 
J inquiry and examination, and then to 
| narrate, as a historian was accustomed 
I to do, whence our word history. The 
i notion of personally seeing and examin- 
i ing, is one that belongs essentially to 






A.D.58.] 



CHAPTER II. 



299 



Peter, and abode with him fifteen 
days. 

19 But other of the apostles 

the word, and the idea here is that of 
seeing or visiting Peter in order to a 
personal acquaintance, ^ And abode 
with him fifteen days. Probably, says 
Bloomfield, including three Lord's-days. 
Why he departed then is unknown. 
Beza supposes that it was on account of 
the plots of the Grecians against him, 
and their intention to destroy him (Acts 
ix. 29) ; but this is not assigned by Paul 
himself as a reason. It is probable that 
the purpose of his visit to Peter would 
be accomplished in that time, and he 
would not spend more time than was 
necessary with him. It is clear that in 
the short space of two weeks he could 
not have been very extensively taught 
by Peter the nature of the Christian 
religion, and probably the time is men- 
tioned here to show that he had not 
been under the teaching of the apos- 
tles. 

19. Save James the Lord's brother. 
That the James here referred to was 
an apostle, is clear. The whole con- 
struction of the sentence demands this 
supposition. In the list of the apostles 
in Matt. x. 2, 3, two of this name are 
mentioned, James the son of Zebedee 
and brother of John, and James the 
son of Alpheus. From the Acts of the 
apostles, it is clear that there were two 
of this name in Jerusalem. Of these, 
James the brother of John was slain by 
Herod (Acts xii. 2), and the other con- 
tinued to reside in Jerusalem. Acts 
xv. 13;xxi. 13. This latter James was 
called James the Less (Mark xv. 40), 
to distinguish him from the other James, 
probably because he was the younger. 
It is probable that this was the James 
referred to here, as it is evident from 
the Acts of the Apostles that he was a 
prominent man among the apostles in 
Jerusalem. Commentators have not 
been agreed as to what is meant by his 
being the brother of the Lord Jesus. 
Doddridge understands it as meaning that 
he was " the near kinsman" or cousin- 



saw I none, save James a the 
Lord's brother. 

20 Now the things which I 



a Mar. 6. 3. 



german to Jesus, for he was, says he, the 
son of Alpheus and Mary, the sister of 
the virgin ; and if there were but two 
of this name, this opinion is undoubt- 
edly correct. In the Apostolical Consti- 
tutions (see Rosenmullev) three of this 
name are mentioned as apostles or 
eminent men in Jerusalem ; and hence 
many have supposed that one of them 
was the son of Mary the mother of the 
Lord Jesus. It is said (Matt. xiii. 55) 
that the brothers of Jesus were James, 
and Joses, and Simon, and Judas ; and it 
is remarkable that three of the apostles 
bear the same names; James the son 
of Alpheus, Simon Zelotes, and Judas. 
John xiv. 22. It is indeed possible, 
as Bloomfield remarks, that three bro- 
thers of our Lord and three of his 
apostles might bear the same names, 
and yet be different persons ; but such 
a coincidence would be very remark- 
able, and not easily explained. But 
if it were not so, then the James 
here was the son of Alpheus, and con- 
sequently a cousin of the Lord Jesus. 
The word brother may, according to 
Scripture usage, be understood as de- 
noting a near kinsman. See Schleus- 
ner (Lex. 2) on the word &Sek<pos. After 
all, however, it is not quite certain who 
is intended. Some have supposed that 
neither of the apostles of the name of 
James is intended, but another James 
who was the son of Mary the mother 
of Jesus. See Koppe in he. But it 
is clear, I think, that one of the apos- 
tles is intended. Why James is par- 
ticularly mentioned here is unknown. 
As, however, he was a prominent man 
in Jerusalem, Paul would naturally 
seek his acquaintance. It is possible 
that the other apostles were absent from 
Jerusalem during the fifteen days when 
he was there. 

20. Behold, before God, 1 lie not. 
This is an oath, or a solemn appeal to 
God. See Note, Rom. ix. 1. The de- 
sign of this oath here is to prevent all 



300 



GALATIANS. 



[A. D. 58. 



write unto you, behold, before 
God, I lie not. 

21 Afterwards I a came into 
the regions of Syria and Cilicia; 

a Ac. 9. 30. 

suspicion of falsehood. It may seem 
to be remarkable that Paul should make 
this solemn appeal to God in this argu- 
ment, and in the narrative of a plain 
fact, when his statement could hardly 
be called in question by any one. But 
we may remark, (1.) That the oath 
here refers not only to the fact that he 
was with Peter and James but fifteen 
days, but to the entire group of facts 
to which he had referred in this chap- 
ter. " The things which I wrote unto 
you." It included, therefore, the nar- 
rative about his conversion, and the 
direct revelation which he had from 
the Lord Jesus. (2.) There were no 
witnesses which he could appeal to in 
this case, and he could, therefore, only 
appeal to God. It was probably not 
practicable for him to appeal to Peter 
or James, as neither of them were in 
Galatia, and a considerable part of the 
transactions here referred to occurred 
where there were no witnesses. It per- 
tained to the direct revelation of truth 
from the Lord Jesus. The only way, 
therefore, was for Paul to appeal di- 
rectly to God for the truth of what he 
said. (3.) The importance of the truth 
here affirmed was such as to justify 
this solemn appeal to God. It was an 
extraordinary and miraculous revela- 
tion of the truth by Jesus Christ him- 
self. He received information of the 
truth of Christianity from no human 
being. He had consulted no one in 
regard to its nature. That fact was so 
extraordinary, and it was so remarkable 
that the system thus communicated to 
him should harmonize so entirely with 
that taught by the other apostles with 
whom he had had no intercourse, that it 
was not improper to appeal to God in 
this solemn manner. It was, therefore, 
no trifling matter in which Paul ap- 
pealed to God ; and a solemn appeal of 
the same nature and in the same circum- 
stances can never be improper. 



22 And was unknown by face 
unto the churches b of Judea 
which were in Christ: 

23 But they had heard c only, 



b 1 Th. 2. 14. 



c Ac. 9. 13, 26. 



21. Afterwards I came, &c. In this 
account he has omitted a circumstance 
recorded by Luke (Acts ix. 29), of the 
controversy which he had with the 
Grecians or Hellenists. It was not ma- 
terial to the purpose which he has here 
in view, which is to state that he was 
not indebted to the apostles for his 
knowledge of the doctrines of Chris- 
tianity. He therefore merely states 
that he left Jerusalem soon after he 
went there, and travelled to other places. 
1 The regions of Syria. Syria was 
between Jerusalem and Cilicia. An- 
tioch was the capital of Syria, and in 
that city and the adjacent places he 
spent considerable time. Comp. Acts 
xv. 23. 41. 1 Cilicia. This was a 
province of Asia Minor, of which Tar- 
sus, the native place of Paul, was the 
capital. See Note on Acts vi. 9. 

22. And was unknown by face, &c. 
Paul had visited Jerusalem only, and 
he had formed no acquaintance with 
any of the churches in the other parts 
of Judea. He regarded himself at the 
first as called to preach particularly to 
the Gentiles, and he did not remain even 
to form an acquaintance with the Chris- 
tians in Judea. 1 The churches of 
Judea. Those which were out of 

I Jerusalem. Even at the early period of 
the conversion of Paul there were 
doubtless many churches in various 
parts of the land, f Which were in 
Christ. United to Christ ; or which 
were Christian churches. The design 
of mentioning this is, to show that 
he had not derived his views of the 
gospel from any of them. He had 
neither been instructed by the apostles, 
nor was he indebted to the Christians 
in Judea for his knowledge of the Chris- 
tian religion. 

23. But they had heard only, &c. 
They had not seen me; but the re- 
markable fact of my conversion had 
been reported to them. It was a fact 



A.D.58.] 



CHAPTER I. 



301 



That he which persecuted us in 
times past, now preacheth the 
faith which once he destroyed. 



that could hardly be concealed. See 
Note, Acts xxvi. 26. 

24. And they glorified God in me. 
They praised God on my account. 
They regarded me as a true convert 
and a sincere Christian ; and they 
praised God that he had converted such 
a persecutor, and had made him a 
preacher of the gospel. The design 
for which this is mentioned is, to show 
that though he was personally unknown 
to them, and had not derived his views 
of the gospel from them, yet that he 
had their entire confidence. They re- 
garded him as a convert and an apostle, 
and they were disposed to praise God 
for his conversion. This fact would do 
much to conciliate the favour of the 
Galatians, by showing them that he had 
the confidence of the churches in the 
very land where the gospel was first 
planted, and which was regarded as the 
source of ecclesiastical authority. In 
view of this we may remark, (1.) That 
it is the duty of Christians kindly and 
affectionately to receive among their 
number those who have been converted 
from a career of persecution or of sin in 
any form. And it is always done by 
true Christians. It is easy to forgive a 
man who has been actively engaged in 
persecuting the church, or a man who 
has been profane, intemperate, disho- 
nest, or licentious, if he becomes a true 
penitent, and confesses and forsakes his 
sins. No matter what his life has been ; 
no matter how abandoned, sensual, or 
devilish ; if he manifests true sorrow and 
gives evidence of a change of heart, he 
is cordially received into any church, 
and welcomed as a fellow-labourer in 
the cause which he once destroyed. 
Here, at least, is one place where for- 
giveness is cordial and perfect. His 
former life is not remembered, except to 
praise God for his grace in recovering a 
Binner from such a course; the evils 
that he has done are forgotten ; and 
he is henceforward regarded as entitled 
2G 



24 And they glorified a God 
in me. 

a Ac. 21. 19,20. 



to all the privileges and immunities of a 
member of the household of faith. 
There is not on earth an infuriated 
persecutor or blasphemer who would 
not be cordially welcomed to any 
Christian church on the evidence of 
his repentance ; not a man so debased 
and vile that the most pure, and ele- 
vated, and learned, and wealthy Chris- 
tians would not rejoice to sit down with 
him at the same communion table on 
the evidence of his conversion to God. 
(2.) We should "glorify" or praise 
God for all such instances of conver- 
sion. We should do it because, (a) Of 
the abstraction of the talents of the 
persecutor from the cause of evil. Paul 
could have done, and would have done 
immense service to the enemies of 
Christianity if he had pursued the 
career which he had commenced. But 
when he was converted, all that bad 
influence ceased. So when an infidel 
or a profligate man is converted now. 
(b) Because now his talents will be 
consecrated to a better service. They 
will be employed in the cause of truth 
and salvation. All the power of the 
matured and educated talent will now 
be devoted to the interests of religion ; 
and it is a fact for which we should 
thank God, that he often takes educated 
talent, and commanding influence, and 
an established reputation for ability, 
learning, and zeal, and devotes it to 
his own service, (c) Because there 
will be a change of destiny ; because 
the enemy of the Redeemer will now 
be saved. The moment when Saul of 
Tarsus was converted, was the moment 
which determined a change in his 
eternal destiny. Before, he was in the 
broad way to hell; henceforward he 
walked in the path of life and salvation. 
Thus we should always rejoice over a 
sinner returning from the error of his 
ways ; and should praise God that he 
who was in danger of eternal ruin is 
now an heir of glory. Christians aro 



302 



GALATIANS. 



[A. D. 58. 



CHAPTER II. 
HPHEN, fourteen years after, a 
-^ I went up again to Jerusalem 

not jealous in regard to the numbers 
who shall enter heaven. They feel 
that there is " room" for all ; that the 
feast is ample for all ; and they rejoice 
when any can be induced to come with 
them and partake of the happiness of 
heaven. (3.) We may still glorify and 
praise God for the grace manifested in 
the conversion of Saul of Tarsus. 
What does not the world owe to him ! 
What do we not owe to him ! No man 
did as much in establishing the Chris- 
tian religion as he did ; no one among 
the apostles was the means of convert- 
ing and saving so many souls ; no one 
has left so many and so valuable writ- 
ings for the edification of the church. 
To him we owe the invaluable epistles — 
so full of truth, and eloquence, and 
promises, and consolations — on which we 
are commenting; and to him the church 
owes, under God, some of its most ele- 
vated and ennobling views of the 
nature of Christian doctrine and duty. 
After the lapse, therefore, of eighteen 
hundred years, we should not cease to 
glorify God for the conversion of this 
wonderful man, and should feel that we 
have cause of thankfulness that he 
changed the infuriated persecutor to a 
holy and devoted apostle. (4.) Let us 
remember that God has the same power 
now. There is not a persecutor whom 
he could not convert with the same 
ease with which he changed Saul of 
Tarsus. There is not a vile and sen- 
sual man that he could not make pure ; 
not a dishonest man that his grace 
could not make honest; not a blas- 
phemer that he could not teach to ven- 
erate his name; not a lost and aban- 
doned sinner that he cannot receive to 
himself. Let us then without ceasing 
cry unto him that his grace may be con- 
tinually manifested in reclaiming such 
sinners from the error of their ways, 
and bringing them to the knowledge of 
the truth, and to a consecration of their 
lives to his service. 



with Barnabas, and took Titus 
with we also. 

a Ac. 15. 2, &c. 



CHAPTER II. 

ANALYSIS. 

The second chapter is closely con- 
nected in sense with the first, and is 
indeed a part of the same argument. 
Injury has been done by the division 
which is made. The proper division 
would have been at the close of the 
10th verse of this chapter. The gene- 
ral scope of the chapter, like the first, 
is to show that he did not receive the 
gospel from man ; that he had not 
derived it from the apostles ; that he 
did not acknowledge his indebtedness 
to them for his views of the Christian 
religion ; that they had not even set up 
authority over him ; but that they had 
welcomed him as a fellow-labourer, and 
acknowledged hiin as a coadjutor in the 
work of the apostleship. In confirma- 
tion of this he states (ver. 1) that he 
had indeed gone to Jerusalem, but that 
he had done it by express revelation 
(ver. 2) ; that he was cordially received 
by the apostles there — especially by 
those who were pillars in the church; 
and that so far from regarding himself 
as inferior to the other apostles, he had 
resisted Peter to his face at Antioch on 
a most important and vital doctrine. 

The chapter, therefore, may be re- 
garded as divided into two portions, 
viz. : — 

1. The account of his visit to Jeru- 
salem and of what occurred there, 
ver. 1—10. 

(a) He had gone up fourteen years 
after his conversion, after having la- 
boured long among the Gentiles in his 
own way, and without having felt his 
dependence on the apostles at Jerusa- 
lem, ver. 1, 2. 

(b) When he was there, there was 
no attempt made to compel him to sub- 
mit to the Jewish rites and customs; 
and what was conclusive in the case 
was, that they had not even required 
Titus to be circumcised, thus proving 
that they did not assert jurisdiction 



A.D.58.] 



CHAPTER II. 



303 



over Paul, and that they did not in- 
tend to impose the Mosaic rites on 
the converts from among the Gentiles, 
ver. 3—5. 

(c) The most distinguished persons 
among the apostles at Jerusalem, he 
says, received him kindly, and admitted 
him to their confidence and favour 
without hesitation. They added . no 
heavy burdens to him (ver. 6) ; they 
saw evidence that he had been ap- 
pointed to bear the gospel to the Gen- 
tiles (ver. 7, 8) ; they gave to him and 
Barnabas the right hand of fellowship 
(ver. 9) ; and they asked only that 
they should remember and show kind- 
ness to the poor saints in Judea, and 
thus manifest an interest in those who 
had been converted from Judaism, or 
contribute their proper proportion to 
the maintenance of all, and show that 
they were not disposed to abandon their 
own countrymen, ver. 10. In this way 
they gave the fullest proof that they 
approved the course of Paul, and ad- 
mitted him into entire fellowship with 
them as an apostle. 

II. The scene at Antioch, where Paul 
rebuked Peter for his dissimulation. 
ver. 11 — 21. The main object of men- 
tioning this seems to be to show, first, 
that he did not regard himself as in- 
ferior to the other apostles, or that he 
had not derived his views of the gospel 
from them ; and, secondly, to state that 
the observance of the Jewish rites was 
not necessary to salvation, and that he 
had maintained that from the beginning. 
He had strongly urged it in a contro- 
versy with Peter, and in a case where 
Peter was manifestly wrong; and it 
was no new doctrine on the subject of 
justification which he had preached to 
the Galatians. He states, therefore, 

(a) That he had opposed Peter at 
Antioch, because he had dissembled 
there, and that even Barnabas had been 
carried away with the course which 
Peter had practised, ver. 11 — 14. 

(//) That the Jews must be justified 
by faith, and not by dependence on 
their own law. ver. 15, 16. 

(c) That they who are justified by 
faith should act consistently, and not 



attempt to build again the things which 
they had destroyed, ver. 17, 18. 

(d) That the effect of justification 
by faith was to make one dead to the 
law that he might live unto God ; that 
the effect of it was to make one truly 
alive and devoted to the cause of true 
religion ; and to show this, he appeals 
to the effect on his own heart and life 
(ver. 19, 20) ; 

(e) And that if justification could 
be obtained by the law, then Christ 
had died in vain. ver. 21. He thus 
shows that the effect of teaching the 
necessity of the observance of the Jew- 
ish rites was to destroy the gospel, and 
to render it vain and useless. 

1. Then fourteen years after. That 
is, fourteen years after his first visit 
there subsequent to his conversion. 
Some commentators, however, suppose 
that date of the fourteen years are to 
be reckoned from his conversion. But 
the more obvious construction is, to 
refer it to the time of his visit there, as 
recorded in the previous chapter, ver. 18. 
This time was spent in Asia Minor 
chiefly in preaching the gospel. ^| I 
went up again to Jerusalem. It is 
commonly supposed that Paul here re- 
fers to the visit which he made as 
recorded in Acts xv. The circum- 
stances mentioned are substantially the 
same ; and the object which he had 
at that time in going up was one whose 
mention was entirely pertinent to the 
argument here. He went up with 
Barnabas to submit a question to the 
assembled apostles and elders at Jerusa- 
lem in regard to the necessity of the 
observance of the laws of Moses. Some 
persons who had come among the Gen- 
tile converts from Judea had insisted on 
the necessity of being circumcised in 
order to be saved. Paul and Barnabas 
had opposed them ; and the dispute had 
become so warm that it was agreed to 
submit the subject to the apostles and 
elders at Jerusalem. For that purpose 
Paul and Barnabas had been sent, with 
certain others, to lay the case before all 
the apostles. As the question which 
Paul was discussing in this epistle was 
about the necessity of the observance of 



304 



GALATIANS. 



[A. D. 58. 



2 And I went up by revela- 



the laws of Moses in order to justifica- 
tion, it was exactly in point to refer to 
a journey when this very question had 
been submitted to the apostles. Paul 
indeed had made another journey to 
Jerusalem before this with the collection 
for the poor saints in Judea (Acts xi. 
29, 30 ; xii. 25), but he does not men- 
tion that here, probably because he did 
not then see the other apostles, or more 
probably because that journey furnished 
no illustration of the point now under 
debate. On the occasion here referred 
to (Acts xv.), the very point under dis- 
cussion here constituted the main sub- 
ject of inquiry, and was definitely 
settled, f And took Titus with me 
also. Luke, in the Acts of the Apos- 
tles (xv. 2), says, that there were 
others with Paul and Barnabas on that 
journey to Jerusalem. But who they 
were he does not mention. It is by 
no means certain that Titus was ap- 
pointed by the church to go to Jerusa- 
lem ; but the contrary is more probable. 
Paul seems to have taken him with 
him as a private affair ; but the reason 
is not mentioned. It may have been to 
show his Christian liberty, and his 
sense of what he had a right to do ; or 
it may have been to furnish a case on 
the subject of inquiry, and submit the 
matter to them whether Titus was to be 
circumcised. He was a Greek ; but he 
had been converted to Christianity. 
Paul had not circumcised him ; but had 
admitted him to the full privileges of 
the Christian church. Here then was 
a case in point ; and it may have been 
important to have had such a case 
before them that they might fully under- 
stand it. This, as Doddridge properly 
remarks, is the first mention which 
occurs of Titus. He is not mentioned 
by Luke in the Acts of the Apostles, 
and though his name occurs several 
times in the second epistle to the 
Corinthians (ii. 13; vii. 6; viii. 6. 16. 23; 
xii. 18), yet it is to be remembered that 
that epistle was written a considerable 
time after this to the Galatians. Titus 
was a Greek, and was doubtless con- 



tion, and communicated unto 

verted by the labours of Paul, for he 
calls him his own son. Tit. i. 4. He at- 
tended Paul frequently in his travels ; 
was employed by him in important 
services (see 2 Cor. in the places referred 
to above) ; was left by him in Crete 
to set in order the things that were 
wanting, and to ordain elders there 
(Tit. i. 5) ; subsequently he went 
into Dalmatia (2 Tim. iv. 10), and is 
supposed to have returned again to 
Crete, whence it is said he propagated 
the gospel in the neighbouring islands, 
and died at the age of 94. — Calmet. 

2. And I went up by revelation. 
Not for the purpose of receiving in- 
struction from the apostles there in 
regard to the nature of the Christian 
religion. It is to be remembered that 
the design for which Paul states this is, 
to show that he had not received the gos- 
pel from men. He is careful, therefore, 
to state that he went up by the express 
command of God. He did not go up 
to receive instructions from the apostles 
there in regard to his own work, or to 
be confirmed by them in his apostolic 
office, but he went to submit an im- 
portant question pertaining to the 
church at large. In Acts xv. 2, it is 
said that Paul and Barnabas went up 
by the appointment of the church at 
Antioch. But there is no discrepancy 
between that account and this, for 
though he was designated by the church 
there, there is no improbability in sup- 
posing that he was directed by a special 
revelation to comply with their request. 
The reason why he says that he went 
up by direct revelation seems to be, to 
show that he did not seek instruction 
from the apostles ; he did not go of his 
own accord to consult with them as if 
he were dependent on them ; but even 
in a case when he went to advise with 
them he was under the influence of 
express and direct revelation, proving 
that he was as much commissioned by 
God as they were, f And communU 
cated unto them that gospel &c. Made 
them acquainted with the doctrines 
which he preached among the heathen. 



A. D. 58.] 



CHAPTER II. 



305 



them that gospel which I preach 



He stated fully the principles on which 
he acted ; the nature of the gospel 
which he taught ; and his doctrine about 
the exemption of the Gentiles from the 
obligations of the law of Moses. He 
thus satisfied them in regard to his 
views of the gospel ; and showed them 
that he understood the system of Chris- 
tianity which had been revealed. The 
result was, that they had entire confi- 
dence in him, and admitted him to 
entire fellowship with them. ver. 9. 
1 But privately. Marg. Severally. 
Gr. Kur iSiaLv. The phrase means that 
he did it not in a public manner; not 
before a promiscuous assembly ; not 
even before all the apostles collected 
together, but in a private manner to a 
few of the leaders and chief persons. 
He made a private explanation of his 
motives and views, that they might un- 
derstand it before it became a matter of 
public discussion. The point on which 
Paul made this private explanation was 
not whether the gospel was to be 
preached to the Gentiles, for on that 
they had no doubt after the revelation 
to Peter (Acts x.) ; but whether the 
rites of the Jews were to be imposed on 
the Gentile converts. Paul explained 
his views and his practice on that point, 
which were that he did not impose those 
rites on the Gentiles ; that he taught 
that men might be justified without 
their observance ; and that they were 
not necessary in order to salvation. 
The reasons why he sought this private 
interview with the- leading men in Jeru- 
salem he has not stated. But we may 
suppose that they were something like 
the following. (1.) The Jews in ge- 
neral had very strong attachment to 
their own customs, and this attachment 
was found in a high degree among 
those who were converted from among 
them to the Christian faith. They 
would be strongly excited, therefore, by 
the doctrine that those customs were 
not necessary to be observed. (2.) If 
the matter were submitted to a promis- 
cuous assembly of converts from Juda- 
26* 



among the Gentiles ; but 1 pri- 



• or, severally. 



ism, it could not not fail to produce 
great excitement. They could not be 
made readily to understand the reasons 
why Paul acted in this manner ; there 
would be no possibility in an excited 
assemblage to offer the explanations 
which might be desirable ; and after 
every explanation which could be given 
in this manner, they might have been 
unable to understand all the circum- 
stances of the case. (3.) If a few of 
the principal men were made to under- 
stand it, Paul felt assured that their 
influence would be such as to prevent 
any great difficulty. He therefore 
sought an early opportunity to lay the 
case before them in private, and to se- 
cure their favour ; and this course con- 
tributed to the happy issue of the whole 
affair. See Acts xv. There was indeed 
much disputation when the question 
came to be submitted to " the apostles 
and elders" (Acts xv. 7) ; many of the 
sect of the Pharisees in that assembly 
maintained that it was needful to teach 
the Gentiles that the law of Moses was 
to be kept (Acts xv. 5) ; and no one 
can tell what would have been the issue 
of that discussion among the excitable 
minds of the converts from Judaism, 
had not Paul taken the precaution, as 
he here says, to have submitted the case 
in private to those who were of " repu- 
tation," and if Peter and James had not 
in this manner been satisfied, and had 
not submitted the views which they did, 
as recorded in Acts xv. 7 — 21, and 
which terminated the whole contro- 
versy. We may just remark here that 
this fact furnishes an argument such as 
Paley has dwelt so much on in his 
Horse Paulinae — though he has not re- 
ferred to this — of what he calls unde- 
signed coincidences. The affair in Acts 
xv. and the course of the debate, looks 
very much as if Peter and James had 
had some conference with Paul in pri- 
vate, and had had an opportunity of 
understanding fully his views on the 
subject before the matter came before the 
" apostles and elders" in public, though 



306 



GALATIANS. 



[A. D. 58. 



vately to them which were of 
reputation, lest by any means I 



no such private conference is there re- 
ferred to by Luke. But on turning to 
the epistle to the Galatians, we find in 
fact that he had on one occasion be- 
fore seen the same Peter and James 
(ch. i. 18. 19) ; and that he had had a 
private interview with those " of reputa- 
tion" on these very points, and particu- 
larly that James, Peter, and John had 
approved his course, and given to him 
and Barnabas the right-hand of fellow- 
ship, ch. ii. 9. Thus understood, the 
case here referred to was one of the 
most consummate instances of prudence 
that occurred in the life of Paul ; and 
from this case we may learn, (1.) That 
when a difficulty is to be settled involv- 
ing great principles, and embracing a 
great many points, it is better to seek an 
opportunity of private explanation than 
to submit it to a promiscuous multitude 
or to public debate. It is not well to 
attempt to settle important points when 
the passions of a promiscuous assembly 
may be excited, and where prejudices 
are strong. It is better to do it by pri- 
vate explanations, when there is an 
opportunity coolly to ask questions and 
to state the facts just as they are. (2.) 
The importance of securing the coun- 
tenance of influential men in a popular 
assembly ; of having men in the assem- 
bly who would understand the whole 
case. It was morally certain that if 
such men as Peter and James were made 
to understand the case, there would be 
little difficulty in arriving at an amica- 
ble adjustment of the difficulty. (3.) 
Though this passage does not refer to 
preaching the gospel in general, since 
the gospel here submitted to the men of 
reputation was the question referred to 
above, yet we may remark, that great 
prudence should be used in preaching ; 
in stating truths that may excite preju- 
dices, or when we have reason to appre- 
hend prejudices ; and that it is often best 
to preach the gospel to men of reputa- 
tion (jtar' iSUv) separately, or pri- 
vately. In this way the truth can be 



or 



a should run 
vain. 

a Ph. 2 



had 



run, in 



made to bear on the conscience ; it may 
be better adapted to the character of the 
individual ; he may put himself less in 
a state of defence, and guard himself 
less against the proper influences of 
truth. And especially is this true in 
conversing with persons on the subject 
of religion. It should be if possible 
alone, or privately. Almost any man 
may be approached on the subject of 
religion if it be done when he is alone; 
when he is at leisure, and if it be done 
in a kind spirit. Almost any man will 
become irritated if you address him 
personally in a promiscuous assembly, 
or even with his family around him. I 
have never in more than in one* or two 
instances been unkindly treated when I 
have addressed an individual on the 
subject of religion if he was alone; and 
though a minister should never shrink 
from stating the truth, and should never 
be afraid of man, however exalted his 
rank, or great his talents, or vast his 
wealth, yet he will probably meet with 
most success when he discourses pri- 
vately to " them which are of reputa- 
tion." f To them which were of re- 
putation. Meaning here the leading 
men among the apostles. Tindal ren- 
ders this, " which are counted chefe." 
Doddridge, " those of greatest note in 
the church." The Greek is, literally, 
" those who seem," more fully in ver. 6 ; 
"who seem to be something," i. e. 
who are persons of note, or who are dis- 
tinguished. \ Lest by any means I 
should run, or had run in vain. Lest 
the effects of my labours and journeys 
should be lost. Paul feared that if he 
did not take this method of laying the 
case before them privately, they would 
not understand it. Others might mis- 
represent him, or their prejudices might 
be excited, and when the case came be- 
fore the assembled apostles and elders, a 
decision might be adopted which would 
go to prove that he had been entirely 
wrong in his views, or which would 
lead those whom lie had taught, to be- 



A.D. 58.] 



CHAPTER II. 



307 



3 But neither Titus, who was 
with me, being a Greek, was 
compelled to be circumcised : 



lieve that he was, and which would 
greatly hinder and embarrass him in 
his future movements. In order to pre- 
vent this, therefore, and to secure a just 
decision, and one which would not 
hinder his future usefulness, he had 
sought this private interview, and thus 
his object was gained. 

3. But neither Titus, who was with 
me. Paul introduces this case of Titus 
undoubtedly to show that circumcision 
was not necessary to salvation. It was 
a case just in point. He had gone up 
to Jerusalem with express reference to 
this question. Here was a man whom 
he had admitted to the Christian church 
without circumcising him. He claimed 
that he had a right to do so ; and that 
circumcision was not necessary in order 
to salvation. If it were necessary, it 
would have been proper that Titus 
should have been compelled to submit 
to it. But Paul says this was not de- 
manded ; or if demanded by any, the 
point was yielded, and he was not com- 
pelled to be circumcised. It is to be 
remembered that this was at Jerusalem ; 
that it was a case submitted to the apos- 
tles there ; and that consequently the 
determination of this case settled the 
whole controversy about the obligation 
of the Mosaic laws on the Gentile con- 
verts. It is quite evident from the 
whole statement here, that Paul did not 
intend that Titus should be circumcised ; 
that he maintained that it was not neces- 
sary ; and that he resisted it when it 
was demanded, ver. 4, 5. Yet on another 
occasion he himself performed the act 
of circumcision on Timothy. Actsxvi. 
3. But there is no inconsistency in 
his conduct. In the case of Titus it 
was demanded as a matter of right and 
as obligatory on him, and he resisted 
the principle as dangerous. In the 
case of Timothy, it was a voluntary 
compliance on his part with the usual 
customs of the .lews, where it was not 
pressed as a matter of obligation, and 
where it would not be understood as 



4 And that because of false 
a brethren unawares brought in, 

a Ac. 15. 1, 24. 

indispensable to salvation. No danger 
would follow from compliance with the 
custom, and it might do much to con- 
ciliate the favour of the Jews, and he 
therefore submitted to it. Paul would 
not have hesitated to have circumcised 
Titus in the same circumstances in 
which it was done to Timothy ; but 
the circumstances were different ; and 
when it was insisted on as a matter of 
principle and of obligation, it became a 
matter of principle and of obligation 
with him to oppose it. ^f Being a 
Greek. Born of Gentile parents, of 
course he had not been circumcised. 
Probably both his parents were Greeks. 
The case with Timothy was somewhat 
different. His mother was a Jewess, 
but his father was a Greek. Acts xvi. 3. 
1 Was compelled to be circumcised. I 
think it is implied here that this was 
demanded and insisted on by some that 
he should be circumcised. It is also 
implied that Paul resisted it, and the 
point was yielded, thus settling the 
great and important principle that it 
was not necessary in order to salvation. 
See ver. 5. 

4. And that because of false bre- 
thren. Who these false brethren were 
is not certainly known, nor is it known 
whether he refers to those who were at 
Jerusalem or to those who were at An- 
tioch. It is probable that he refers to 
Judaizing Christians, or persons who 
claimed to be Christians and to have 
been converted from Judaism. Whether 
they were dissemblers and hypocrites, 
or whether they were so imperfectly 
acquainted with Christianity, and so 
obstinate, opinionated, and perverse, 
though really in some respects good 
men, that they were conscientious in 
this, it is not easy to determine. It is 
clear, however, that they opposed the 
apostle Paul ; that they regarded him as 
teaching dangerous doctrines; that they 
perverted and misstated his views ; and 
that they claimed to have clearer views 
of the nature of the true religion than 



308 



GALATIANS, 



[A. D. 58. 



who came in privily to spy out 
our liberty ° which we have in 

ac. 5.1, 13. 

he had. Such adversaries he met every- 
where (2 Cor. xi. 26) ; and it required 
all his tact and skill to meet their plausi- 
ble representations. It is evident here 
that Paul is assigning a reason for 
something which he had done, and that 
reason was to counteract the influence of 
the " false brethren" in the case. But 
what is the thing concerning which he 
assigns a reason 1 It is commonly sup- 
posed to have been on account of the 
fact that he did not submit to the cir- 
cumcision of Titus, and that he means 
to say that he resisted that in order to 
counteract their influence, and defeat 
their designs. But I would submit 
whether ver. 3 is not to be regarded as 
a parenthesis, and whether the fact for 
which he assigns a reason is not that he 
sought a private interview with the 
leading men among the apostles 7 ver. 2. 
The reason of his doing that would be 
obvious. In this way he could more 
easily counteract the influence of the 
false brethren. He could make a full 
statement of his doctrines. He could 
meet their inquiries, and anticipate the 
objections of his enemies. He could- 
thus secure the influence of the leading 
apostles in his favour, and effectually 
prevent all the efforts of the false 
brethren to impose the Jewish rites on 
Gentile converts. ^ Unawares brought 
in. The word rendered "unawares 
(7ru.g ) ifj-a.x.rovg) is derived from a verb 
meaning to lead in by the side of others, 
to introduce along with others; and 
then to lead or bring in by stealth, to 
smuggle in. — Robinson, Lex. The verb 
occurs nowhere in the New Testament 
but in 2 Pet. ii. 1, where it is applied 
to heresies, and is rendered " Who 
privily shall bring in." Here it refers 
probably to men who had been artfully 
introduced into the ministry, who 
made pretensions to piety, but who 
were either strangers to it, or who were 
greatly ignorant of the true nature of the 
Christian system; and who were dis- 
posed to take every advantage, and to 



Christ Jesus, that they might 
bring us into bondage : h 

*2Co. 11.20. c. 4. 3,9. 

impose on others the observance of the 
peculiar rites of the Mosaic economy. 
Into what they were brought, the apos- 
tle does not say. It may have been that 
they had been introduced into the mi- 
nistry in this manner (Doddridge) ; or it 
may be that they were introduced into 
the " assembly" where the apostles were 
collected to deliberate on the subject. — 
Chandler. I think it probable that 
Paul refers to the occurrences in Jerusa- 
lem, and that these false brethren had 
been introduced from Antioch or some 
other place where Paul had been 
preaching, or that they were persons 
whom his adversaries had introduced to 
demand that Titus should be circum- 
cised, under the plausible pretence that 
the laws of Moses required it, but really 
in order that there might be such proof 
as they desired that this rite was to 
be imposed on the Gentile converts. If 
Paul was compelled to submit to this ; 
if they could carry this point, it would 
be just such an instance as they needed, 
and would settle the whole inquiry, 
and prove that the Mosaic laws were to 
be imposed on the Gentile converts. 
This was the reason why Paul so stre- 
nuously opposed it. ^ To spy out our 
liberty which we have in Christ Jesus. 
In the practice of the Christian religion. 
The liberty referred to was, doubtless, 
the liberty from the painful, expensive, 
and onerous rites of the Jewish religion. 
See ch. v. 1. Their object in spying 
out the liberty which Paul and others 
had, was, undoubtedly, to be witnesses 
of the fact that they did not observe the 
peculiar rites of the Mosaic system ; to 
make report of it; to insist on their 
complying with those customs, and 
thus to secure the imposition of those 
rites on the Gentile converts. Their 
first object was to satisfy themselves of 
the fact that Paul did not insist on the 
observance of their customs ; and then 
to secure, by the authority of the apos- 
tles, an injunction or order that Titus 
should be circumcised, and that Paul 



A.D.58.] 



CHAPTER II. 



309 



5 To whom we gave place by 
subjection, no, not for an hour ; 
that the truth of the gospel might 
continue with you. 



and the converts made under his mi- 
nistry should be required to comply with 
those laws, f That they might bring 
its into bondage. Into bondage to the 
laws of Moses. See Note, Acts xv. 10. 
5. To whom ive gave place by sub- 
jection, no, not fur an hour. We did 
not submit to this at all. We did not 
yield even for the shortest time. We 
did not waver in our opposition to their 
demands, or in the slightest degree be- 
come subject to their wishes. We 
steadily opposed their claims, in order 
that the great principle might be forever 
settled that the laws of Moses were not 
to be imposed as obligatory on the Gen- 
tile converts. This I take to be the 
clear and obvious sense of this passage, 
though there has been a great variety of 
opinions on it. A considerable number 
of MSS. omit the words oh olSs, ' to 
whom neither' (see Mill, Koppe, and 
Griesbach), and then the sense would 
be reversed, that Paul did yield to them 
for or after a short time, in order that he 
might in this way better consult the 
permanent interests of the gospel. 
This opinion has been gaining ground 
for the last century, that the passage 
here has been corrupted ; but it is by 
no means confirmed. The ancient ver- 
sions, the Syriac, the Vulgate, and the 
Arabic, accord with the usual reading of 
the text, So also do by far the largest 
portion of MSS., and such, it seems to 
me, is the sense demanded by the con- 
nection. Paul means, in the whole 
passage, to say, that a great principle 
was settled. That the question came 
up fairly whether the Mosaic rites were 
to be imposed on Gentile converts. 
That false brethren were introduced 
who demanded it ; and that he steadily 
maintained his ground. He did not 
yield a moment. He felt that a great 
principle was involved ; and though on 
all proper occasions he was willing to 
yield and to become all things to all 



6 But of those who seemed a 
to be somewhat, whatsoever they 
were, it maketh no matter to me : 

a c. 6. 3. 



men, yet here he did not court them, or 
temporize with them in the least. The 
phrase " by subjection" here means, that 
he did not suffer himself to be compelled 
to yield. The phrase "for an hour" is 
equivalent to the shortest period of 
time. He did not waver, or yield at all. 
f That the truth of the gospel might 
continue with you. That the great 
principle of the Christian religion which 
had been taught you might continue, 
and that you might enjoy the full bene- 
fit of the pure gospel, without its being 
intermingled with any false views. 
Paul had defended these same views 
among the Galatians, and he now sought 
that the same views might be confirmed 
by the clear decision of the college of 
apostles at Jerusalem. 

6. But of those who seemed to be 
somewhat. See ver. 2. This undoubt- 
edly refers to those who were the most 
eminent among the apostles at Jerusa- 
lem. There is an apparent harshness 
in our common translation which is 
unnecessary. The word here used 
(Jwjvvtw) denotes those who were 
thought to be, or who were of reputa- 
tion ; that is, men who were of note 
and influence among the apostles. The 
object of referring to them here is, to 
show that he had the concurrence and 
approbation of the most eminent of the 
apostles to the course which he had 
pursued, ^ Whatsoever they were, it 
maketh no matter to me. Tindal ren- 
ders this, " What they were in time 
passed, it maketh no matter to me." 
The idea seems to be this. Paul means 
to say that whatever was their real 
rank and standing, it did not in tho 
least affect his authority as an apostle, 
or his argument. While he rejoiced 
in their concurrence, and while he 
sought their approbation, yet he did not 
admit for a moment that he was in- 
ferior to them as an apostle, or depend- 
ent on them for the justness of his 



310 



GALATIAN3. 



[A. D. 58. 



God a accepleth no man's per- 
son : for they who seemed to be 
somewhat, in conference added 
nothing to me ; 

7 But contrariwise, when they 
saw that the gospel of the uncir- 

a Ac. 10. 34. Ro. 2. 11. 



views. What they were, or what they 
might be thought to be, was immaterial 
to his claims as an apostle, and imma- 
terial to the authority of his own views 
as an apostle. He had derived his gos- 
pel from the Lord Jesus ; and he had 
the fullest assurance that his views were 
just. Paul makes this remark evi- 
dently in keeping with all that he had 
said, that he did not regard himself as in 
any manner dependent on them for his 
authority. He did not treat them with 
disrespect ; but he did not regard them 
as having a right to claim an authority 
over him. ^ God accepteth no man's 
person. See Notes, Acts x. 34. Rom. 
ii. 11. This is a general truth, that 
God is not influenced in his judgment 
by a regard to the rank, or wealth, or 
external condition of any one. Its 
particular meaning here is, that the 
authority of the apostles was not to be 
measured by their external rank, or by 
the measure of reputation which they 
had among men. If, therefore, it were 
to be admitted that he himself was 
not in circumstances of so much ex- 
ternal honour as the other apostles, 
or that they were esteemed to be of 
more elevated rank than he was, still 
he did not admit that this gave them 
a claim to any higher authority. God 
was not influenced in his judgment 
by any such consideration ; and Paul 
therefore claimed that all the apos- 
tles were in fact on a level in regard 
to their authority. ^ In conference. 
When I conferred with them. ver. 2. 
They did not then impose on me any 
new obligations ; they did not com- 
municate any thing to me of which I 
was before ignorant. 

7. The gospel of the uncircumcision. 
The duty of preaching the gospel to 
the uncircumcised part of the world; that 



cumcision was committed unto 
me, b as the gospel of the cir- 
cumcision ivas unto Peter ; 

8 (For he that wrought effect- 
ually in Peter to the apostleship 
of the circumcision, the same 

b 1 Th. 2. 4. 1 Ti. 2. 7. 



is, to the Gentiles. Paul had received 
this as his peculiar office when he was 
converted and called to the ministry 
(see Acts ix. 15 ; xxii. 21) ; and they 
now perceived that he had been specially 
intrusted with this office, from the re- 
markable success which had attended 
his labours. It is evidently not meant 
here that Paul was to preach only to 
the Gentiles and Peter only to the 
Jews, for Paul often preached in the 
synagogues of the Jews, and Peter was 
the first who preached to a Gentile 
(Acts x.) ; but it is meant that it was 
the main business of Paul to preach to 
the Gentiles, or that this was especially 
intrusted to him. \ As the gospel of 
the circumcision. As the office of 
preaching the gospel to the Jews. 
% Was unto Peter. Peter was to 
preach principally to the circumcised 
Jews. It is evident that until this time 
Peter had been principally employed in 
preaching to the Jews. Paul selects 
Peter here particularly, doubtless be- 
cause he was the oldest of the apostles, 
and in order to show that he was him- 
self regarded as on a level in regard to 
the apostleship with the most aged and 
venerable of those who had been called 
to the apostolic office by the personal 
ministry of the Lord Jesus. 

8. For he that wrought effectually 
in Peter, &c. Or by the means or 
agency of Peter. The argument here 
is, that the same effects had been pro- 
duced under the ministry of Paul 
among the Gentiles which had been 
under the preaching of Peter among 
the Jews. It is inferred, therefore, that 
God had called both to the apostolic 
office. See this argument illustrated 
in the Notes on Acts xi. 17. If The 
same was mighty in me, &c. In ena- 
bling me to work miracles, and in tha 



A.D.5S.] 



CHAPTER II. 



311 



was mighty in me toward the 
Gentiles ;) 

9 And when James, Cephas, 
and John, who seemed to be pil- 
lars, a perceived the grace b that 

a Mat. 16. 18. Ep. 2.20. 



success which attended the minis- 
try. 

9. And when James. Cephas, and 
John, who seemed to be pillars. That 
is, pillars or supports in the church. 
The word rendered pillars (o-ruhoi) 
means properly firm support; then 
persons of influence and authority, as 
in a church, or that support a church as 
a pillar or column does an edifice. In 
regard to James, see Note on ch. i. 19. 
Com p. Acts xv. 13. Cephas or Peter 
was the most aged of the apostles, and 
regarded as at the head of the apos- 
tolical college. John was the heloved 
disciple, and his influence in the church 
must of necessity have been great. Paul 
felt that if he had the countenance of 
these men, it would be an important 
proof to the churches of Galatia that 
he had a right to regard himself as an 
apostle. Their countenance was ex- 
pressed in the most full and decisive 
manner. If Perceived the grace that was 
given unto me. That is, the favour 
that had been shown to me by the 
great Head of the church, in so abun- 
dantly blessing my labours among the 
Gentiles. ^ They gave unto me and 
Barnabas the right-hands of fellow- 
skip. The right-hand in token of fel- 
lowship or favour. They thus publicly 
acknowledged us as fellow-labourers, 
and expressed the utmost confidence in 
us. To give the right-hand with us is 
a token of friendly salutation, and it 
seems that it was a mode of salutation 
not unknown in the times of the apos- 
tles They were thus recognised as 
associated with the apostles in the great 
work of spreading the gospel around 
the world. Whether this was done in 
a public manner is not certainly known ; 
but it was probably in the presence of 
the church, or possibly at the close of 



was given unto me, they gave 
to me and Barnabas the right- 
hands of fellowship ; that we 
should go unto the heathen, and 
they unto the circumcision. 

SRo.1.5. 12.3,6. 



the council referred to in Acts xv. 
f That we should go unto the heathen. 
To preach the gospel, and to establish 
churches. In this way the whole mat- 
ter was settled, and settled as Paul de- 
sired it to be. A delightful harmony 
was produced between Paul and the 
apostles at Jerusalem ; and the result 
showed the wisdom of the course which 
he had adopted. There had been no 
harsh contention or strife. No jealousies 
had been suffered to arise. Paul had 
sought an opportunity of a full state- 
ment of his views to them in private 
(ver. 2), and they had been entirely 
satisfied that God had called him and 
Barnabas to the work of making known 
the gospel among the heathen. Instead 
of being jealous at their success, they 
had rejoiced in it ; and instead of 
throwing any obstacle in their way, 
they cordially gave them the right-hand. 
How easy would it be always to pre- 
vent jealousies and strifes in the same 
way ! If there was, on the one hand, 
the same readiness for a full and frank 
explanation ; and if, on the other, the 
same freedom from envy at remarkable 
success, how many strifes that have dis- 
graced the church might have been 
avoided ! The true way to avoid strife is 
just that which is here proposed. Let 
there be on both sides perfect frankness ; 
let there be a willingness to explain and 
state things just as they are ; and let 
there be a disposition to rejoice in the 
talents, and zeal, and success of others, 
even though it should far outstrip our 
own, and contention in the church 
would cease, and every devoted and suc- 
cessful minister of the gospel would re- 
ceive the right-hand of fellowship from 
all — however venerable by age or au- 
thority — who love the cause of true 
religion. 



312 



GALATIANS. 



[A. D. 58. 



10 Only they would that we 
should remember the poor ; the 

a Ac. 11. 30. Ro. 15. 25. 

10. Only they would that we should 
remember the poor. That is, as I sup- 
pose, the poor Christians in Judea. It 
can hardly be supposed that it would be 
necessary to make this an express stipu- 
lation in regard to the converts from 
among the Gentiles, and it would not 
have been very pertinent to the case 
before them to have done so. The ob- 
ject was, to bind together the Chris- 
tians from among the heathen and from 
among the Jews, and to prevent aliena- 
tion and unkind feeling. It might 
have been alleged that Paul was dis- 
posed to forget his own countrymen 
altogether ; that he regarded himself as 
so entirely the apostle of the Gentiles 
that he would become wholly alienated 
from those who were his " kinsmen ac- 
cording to the flesh," and thus it might 
be apprehended that unpleasant feelings 
would be engendered among those who 
had been converted from among the 
Jews. Now nothing could be better 
adapted to allay this than for him to 
pledge himself to feel a deep interest in 
the poor saints among the Jewish con- 
verts ; to remember them in his pray- 
ers ; and to endeavour to secure con- 
tributions for their wants. Thus he 
would show that he was not alienated 
from his countrymen ; and thus the 
whole church would be united in the 
closest bonds. It is probable that the 
Christians in Judea were at that time 
suffering the ills of poverty arising 
either from some public persecution, or 
from the fact that they were subject to 
the displeasure of their countrymen. 
All who know the peculiar feelings of 
the Jews at that time in regard to Chris- 
tians, must see at once that many of the 
followers of Jesus of Nazareth would 
be subjected to great inconveniences 
on account of their attachment to him. 
Many a wife might be disowned by her 
husband ; many a child disinherited by 
a parent; many a man might be thrown 
out of employment by the fact that 
others would not countenance him ; 



same which I a also was forward 
to do. 

1 1 But when Peter was come 



and hence many of the Christians 
would be poor. It became, therefore, 
an object of special importance to pro- 
vide for them ; and hence this is so often 
refex-red to in the New Testament. In 
addition to this, the church in Judea 
was afflicted with famine. Comp. Acts 
xi. 30. Rom. xv. 25—27. 1 Cor. xvi. 
I, 2. 2 Cor. viii. 1—7. 1 The same 
which I also was forward to do. See 
the passages just referred to. Paul in- 
terested himself much in the collection 
for the poor saints at Jerusalem, and in 
this way he furnished the fullest evi- 
dence that he was not alienated from 
them, but that he felt the deepest inte- 
rest in those who were his kindred. One 
of the proper ways of securing union 
in the church is to have the poor with 
them and depending on them for sup- 
port; and hence every church has some 
poor persons as one of the bonds of 
union. The best way to unite all Chris- 
tians, and to prevent alienation, and 
jealousy, and strife, is to have a great 
common object of charity, in which all 
are interested and to which all may con- 
tribute. Such a common object for all 
Christians is a sinful world. All who 
bear the Christian name may unite in 
promoting its salvation, and nothing 
would promote union in the now divided 
and distracted church of Christ like a 
deep and common interest in the salva- 
tion of all mankind. 

11. But when Peter was come to 
Antioch. On the situation of Antioch, 
see Note, Acts xi. 19. The design for 
which Paul introduces this statement 
here is evident. It is to show that he 
regarded himself as on a level with the 
chief apostles, and that he did not ac- 
knowledge his inferiority to any of 
them. Peter was the eldest, and proba- 
bly the most honoured of the apostles. 
Yet Paul says that he did not hesitate 
to resist him in a case where Peter was 
manifestly wrong, and thus showed that 
he was as an apostle of the same stand- 
ing as the others. Besides, what he 



A. D. 58.] 



CHAPTER II. 



313 



to a Antioch, I withstood him to 
the face, because 'he was to be 
blamed. 

12 For before that certain 

a Ac. 15. 35. 



said to Peter on that occasion was ex- 
actly pertinent to the strain of the argu- 
ment which he was pursuing with the 
Galatians, and he therefore introduces 
it (ver. 14 — 21) to show that he had held 
the same doctrine all along, and that he 
had defended it in the presence of Peter, 
and in a case where Peter did not reply 
to it. The time of this journey of Pe- 
ter to Antioch cannot be ascertained ; 
nor the occasion on which it occurred. 
I think it is evident that it was after this 
visit of Paul to Jerusalem, and the occa- 
sion may have been to inspect the state 
of the church at Antioch, and to com- 
pose any differences of opinion which 
may have existed there. But every 
thing in regard to this is mere conjec- 
ture; and it is of little importance to 
know when it occurred, t I withstood 
him to the face. I openly opposed him, 
and reproved him. Paul thus showed 
that he was equal with Peter in his 
apostolical authority and dignity. The 
instance before us, is one of faithful 
public reproof; and every circumstance 
in it is worthy of special attention, as it 
furnishes a most important illustration 
of the manner in which such reproof 
should be conducted. The first thing 
to be noted is, that it was done openly, 
and with candour. It was reproof ad- 
dressed to the offender himself. Paul 
did not go to others and whisper his 
suspicions ; he did not seek to under- 
mine the influence and authority of 
another by slander; he did not calum- 
niate him and then justify himself on 
the ground that what he had said was 
no more than true : he went to him at 
once, and he frankly stated his views 
and reproved him in a case where he 
was manifestly wrong. This too was a 
case so public and well known that 
Paul made his remarks before the 
church (ver. 14) because the church 
was interested in it, and because the 
conduct of Peter led the church into 
27 



came from James, he did eat 
* with the Gentiles : but when 
they were come, he withdrew 
and separated himself, fearing 

&Ac. 11.3. 

error, f Because he was to be blamed. 
The word used here may either mean 
because he had incurred blame, or be- 
cause, he deserved blame. The essential 
idea is, that he had done wrong, and 
that he was by his conduct doing injury 
to the cause of religion. 

12. For before that certain came. 
Some of the Jews who had been con- 
verted to Christianity. They evidently 
observed in the strictest manner the 
rites of the Jewish religion, f Came 
from James. See Note on ch. i. 19. 
Whether they were sent by James, or 
whether they came of their own accord, 
is unknown. It is evident only that 
they had been intimate with James at 
Jerusalem, and they doubtless pleaded 
his authority. James had nothing to do 
with the course which they pursued ; 
but the sense of the whole passage is, 
that James was a leading man at Jeru- 
salem, and that the rites of Moses were 
observed there. When they came down 
to Antioch, they of course observed 
those rites, and insisted that others 
should do it also. It is very evident 
that at Jerusalem the peculiar rites of 
the Jews were observed for a long time 
by those who became Christian converts. 
They would not at once cease to observe 
them, and thus needlessly shock the 
prejudices of their countrymen. See 
Notes on Acts xxi. 21 — 25. 1 He did 
eat with the Gentiles. Peter had been 
taught that in the remarkable vision 
which he saw as recorded in Acts x. 
He had learned that God designed to 
break down the wall of partition between 
the Jews and the Gentiles, and he 
familiarly associated with them, and par- 
took with them of their food. He evi- 
dently disregarded the peculiar laws of 
the Jews about meats and drinks, and 
partook of the common food which was 
in use among the Gentiles. Thus he 
showed his belief that all the race was 
henceforward to be regarded as on a 



314 



GALATIANS. 



[A. D. 58. 



them which were of the circum- 
cision. 

13 And the other Jews dis- 
sembled likewise with him ; in- 
somuch that Barnabas also was 



level, and that the peculiar institutions 
of the Jews were not to be considered 
as binding, or to be imposed on others. 
1 But when they were come, he with- 
drew and separated himself. He with- 
drew from the Gentiles, and probably 
from the Gentile converts to Chris- 
tianity. The reason why he did this is 
stated. He feared those who were of 
the circumcision, or who had been Jews. 
Whether they demanded this of him; 
whether they encountered him in debate; 
or whether he silently separated him- 
self from the Gentiles without their 
having said any thing to him, is un- 
known. But he feared the effect of 
their opposition ; he feared their re- 
proaches; he feared the report which 
would be made to those at Jerusalem ; 
and perhaps he apprehended that a 
tumult would be excited and a persecu- 
tion commenced at Antioch by the Jews 
who resided there. This is a melan- 
choly illustration of Peter's character- 
istic trait of mind. We see in this act 
the same Peter who trembled when he 
began to sink in the waves ; the same 
Peter who denied his Lord. Bold, 
ardent, zealous, and forward ; he was at 
the same time timid and often irresolute ; 
and he often had occasion for the deep- 
est humility, and the most poignant re- 
grets at the errors of his course. No 
one can read his history without loving 
his ardent and sincere attachment to his 
master; and yet no one can read it 
without a tear of regret that he was left 
thus to do injury to his cause. IS t o 
man loved the Saviour more sincerely 
than he did, yet his constitutional 
timidity and irresoluteness of character 
often led him to courses of life fitted 
deeply to wound his cause. 

13. And the other Jews. That is, 
those who had been converted to Chris- 
tianity. It is probable that they were 



carried away with their dissimu- 
lation. 

14 But when I saw that they 
walked not uprightly, according 
to the truth ° of the gospel, I said 



induced to do it by the example of 
Peter, as they would naturally regard 
him as a leader, f Dissembled likewise 
with him. Dissembled or concealed 
their true sentiments. That is, they 
attempted to conceal from those who 
had come down from James the fact that 
they had been in the habit of associating 
with the Gentiles, and of eating with 
them. From this it would appear that 
they intended to conceal this wholly 
from them, and that they withdrew from 
the Gentiles before any thing had been 
said to them by those who came down 
from James. ^1 Insomuch that Barna- 
bas also was carried away, &c. Con- 
cerning Barnabas, see Note, Actsiv. 36. 
Barnabas was the intimate friend of 
Paul. He had been associated with 
him in very important labours ; and the 
fact, therefore, that the conduct of Peter 
was exciting so unhappy an influence 
as even to lead so worthy and good a 
man as he was into hypocrisy and error, 
made it the more proper thatPaul should 
publicly notice and reprove the conduct 
of Peter. It could not but be a painful 
duty, but the welfare of the church and 
the cause of religion demanded it, and 
Paul did not shrink from what was so 
obvious a duty. 

14. But when I saw that they walked 
not uprightly. To walk, in the Scrip- 
tures, is usually expressive of conduct 
or deportment ; and the idea here is, that 
their conduct in this case was not ho- 
nest. 1 According to the truth of the 
gospel. According to the true spirit and 
design of the gospel. That requires 
perfect honesty and integrity ; and as 
that was the rule by which Paul regu- 
lated his life, and by which he felt that all 
ought to regulate their conduct, he felt 
himself called on openly to reprove the 
principal person who had been in fault. 
The spirit of the world is crafty, cun- 



A. D. 58.] 



unto Peter h before them 

a 1 Ti. 5. 20. 



CHAPTER II. 
all, If 



315 



ning, and crooked. The gospel would 
correct all that wily policy, and would 
lead man in a path of entire honesty 
and truth. % I said unto Peter before 
them ail. That is, probably, before all 
the church, or certainly before all who 
had offended with him in the case. Had 
this been a private affair, Paul would 
doubtless have sought a private inter- 
view with Peter, and would have remon- 
strated with him in private on the sub- 
ject. But it was public. It was a case 
where many were involved, and where 
the interests of the church were at stake. 
It was a case where it was very import- 
ant to establish some fixed and just 
principles, and In therefore took occa- 
sion to remonstrate with him in public 
on the subject. This might have been 
at the close of public worship ; or it may 
have been that the subject came up for 
debate in some of their public meetings, 
whether the rites of the Jews were to 
be imposed on the Gentile converts. 
This was a question which agitated all 
the churches where the Jewish and Gen- 
tile converts were intermingled ; and it 
would not be strange that it should be 
the subject of public debate at Antioch. 
The fact that Paul reproved Peter before 
"them all," proves, (1.) That he re- 
garded himself, and was so regarded by 
the church, as on an equality with Peter, 
and as having equal authority with him. 
(2.) That public reproof is right when 
an offence has been public, and when 
the church at large is interested, or is in 
danger of being led into error. Comp. 
1 Tim. v. 20. " Them that sin rebuke 
before all, that others also may fear." 
(3.) That it is a duty to reprove those 
who err. It is a painful duty, and one 
much neglected ; still it is a duty often 
enjoined in the Scriptures, and one that 
is of the deepest importance to the 
church. He does a favour to another 
man who, in a kind spirit, admonishes 
him of his error, and reclaims him from 
a course of sin. He does another the 
deepest injury, who suifers sin unre- 



thou, being- a Jew, livest after the 
manner of Gentiles, and not as do 

buked to lie upon him, and who sees 
him injuring himself and others, and 
who is at no pains to admonish him for 
his faults. (4.) If it is the duty of one 
Christian to admonish another who is 
an offender, and to do it in a kind spirit, 
it is the duty of him who has offended 
to receive the admonition in a kind spirit, 
and with thankfulness. Excitable as 
Peter was by nature, yet there is no evi- 
dence that he became angry here, or that 
he did not receive the admonition of his 
brother Paul with perfect good temper, 
and with an acknowledgment that Paul 
was right and that he was wrong. In- 
deed, the case was so plain, — as it usu- 
ally is if men would be honest, — that he 
seems to have felt that it was right, and 
to have received the rebuke as became a 
Christian. Peter, unhappily, was ac- 
customed to rebukes ; and he was at 
heart too good a man to be offended 
when he was admonished that he had 
done wrong. A good man is willing to 
be reproved when he has erred, and it is 
usually proof that there is much that is 
wrong when we become excited and ir- 
ritable if another admonishes us of our 
faults. It may be added here, that no- 
thing should be inferred from this in re- 
gard to the inspiration or apostolic 
authority of Peter. The fault was not 
that he taught error of doctrine, but that 
he sinned in conduct. Inspiration, 
though it kept the apostles from teaching 
error, did not keep them necessarily 
from sin. A man may always teach the 
truth, and yet be far from perfection in 
practice. The case here proves that 
Peter was not perfect, a fact proved by 
his whole life ; it proves that he was 
sometimes timid, and even, for a period, 
time-serving, but it does not prove that 
what he wrote for our guidance was 
false and erroneous, T If thou, being a 
Jew. A Jew by birth, f Livest after 
the manner of the Gentiles. In eating, 
&c, as he had done before the Judaizing 
teachers came from Jerusalem, ver. 12. 
\ And not as do the Jews. Observing 



316 



GALATIANS. 



A, D. 68. 



the Jews, why compellest thou 
the Gentiles to live as do the 
Jews ? 



their peculiar customs, and their distinc- 
tions of meats and drinks. ^ Why 
compellest ihou the Gentiles, &c. As 
he would do, if he insisted that they 
should be circumcised, and observe the 
peculiar Jewish rites. The charge 
against him was gross inconsistency in 
doing this. "Is it not at least as lawful 
for them to neglect the Jewish observ- 
ances, as it was for thee to do it but a 
few days agol" — Doddridge. The 
word here rendered " compellest," means 
here moral compulsion or persuasion. 
The idea is, that the conduct of Peter 
was such as to lead the Gentiles to the 
belief that it was necessary for them to 
be circumcised in order to be saved. 
For a similar use of the word, see Matt. 
xiv. 22. Lukexiv. 23. Acts xxviii. 19. 
15. We who are Jews by nature. It 
has long been a question whether this 
and the following verses are to-be re- 
garded as a part of the address of Paul 
to Peter, or the words of Paul as 
a part of the epistle to the Galatians. 
A great variety of opinion has prevailed 
in regard to this. Grotius says, " Here 
the narrative of Paul being closed, he 
pursues his argument to the Galatians." 
In this opinion Bloomfield and many 
others concur. Rosenmuller and many 
others suppose that the address to Peter 
is continued to ver. 21. Such seems to 
be the most obvious interpretation, as 
there is no break or change in the style, 
nor any vestige of a transfer of the argu- 
ment to the Galatians. But, on the 
other hand, it may be urged, (1.) That 
Paul in his writings often changes his 
mode of address without indicating it. — 
Bloomfield. (2.) That it is rather im- 
probable that he should have gone into 
so long a discourse with Peter on the 
subject of justification. His purpose 
was answered by the reproof of Peter for 
his dissimulation; and there is something 
incongruous, it is said, in his instruct- 
ing Peter at such length on the subject 
of man's justification. Still it appears to 



15 We who are Jews by na- 
ture, and not sinners a of the Gen- 
tiles, 

a Ep.2. 3, 12. 



me probable that this is to be regarded 
as a part of the discourse of Paul to 
Peter, to the close of ver. 21. The fol- 
lowing reasons seem to me to require 
this interpretation : — (1.) It is the most 
natural and obvious — usually a safe rule 
of interpretation. The discourse pro- 
ceeds as if it were an address to Peter. 
(2.) There is a change at the beginning 
of the next chapter, where Paul express- 
ly addresses himself to the Galatians. 
(3.) As to the impropriety of Paul's 
addressing Peter at length on the sub- 
ject of justification, we are to bear in 
mind that he did not address him alone. 
The reproof was addressed to Peter par- 
ticularly, but it was "before them all" 
(ver. 14) ; that is, before the assembled 
church, or before the persons who had 
been led astray by the conduct of Peter, 
and who were in danger of error on the 
subject of justification. Nothing, there- 
fore, was more proper than for Paul to 
continue his discourse for their benefit, 
and to state to them fully the doctrine 
of justification. And nothing was more 
pertinent or proper for him now than to 
report this to the Galatians as a part of 
his argument to them, showing that he 
had always, since his conversion, held 
and defended the same doctrine on the 
subject of the way in which men are to 
be justified in the sight of God. It is, 
therefore, I apprehend, to be regarded as 
an address to Peter and the other Jews 
who were present. ' We who were born 
Jews.' 1 By nature. By birth ; or, 
we were born Jews. We were not born 
in the condition of the Gentiles. \ And 
not sinners of the Gentiles. This can- 
not mean that Paul did not regard the 
Jews as sinners, for his views on that 
subject he has fully expressed in Rom. 
ii. iii. But it must mean that the Jews 
were not born under the disadvantages 
of the Gentiles in regard to the true 
knowledge of the way of salvation. 
They were not left wholly in ignorance 
about the way of justification, as the 



A. D. 58.] 



CHAPTER II. 



317 



16 Knowing that a a man is 
not justified by the works of the 
law, but by the faith b of Jesus 
Christ, even we have believed in 

a Ac. 13. 38, 39. Ro. 3. 20. 
6Ro. 5. 1. c. 3. 11. 24. 

Gentiles were. They knew, or they 
might know, that men could not be 
saved by their own works. It was also 
true that they were under more restraint 
than the Gentiles were, and though they 
were sinners, yet they were not aban- 
doned to so gross and open sensuality 
as was the heathen world. They were 
not idolaters, and wholly ignorant of the 
Law of God. 

16. Knowing. We who are Jews 
by nature, or by birth. This cannot 
mean that all the Jews knew this, or 
that he who was a Jew knew it as a 
matter of course, for many Jews were 
ignorant of it, and many opposed it. 
But it means that the persons here re- 
ferred to, those who had been born Jews, 
and who had been converted to Chris- 
tianity, had had an opportunity to learn 
and understand this, which the Gentiles 
had not. This gospel had been preached 
to them, and they had professedly em- 
braced it. They were not left to the 
gross darkness and ignorance on this 
subject which pervaded the heathen 
world, and they had had a better oppor- 
tunity to learn it than the converts from 
the Gentiles. They ought, therefore, to 
act in a manner becoming their superior 
light, and to show in all their conduct that 
they fully believed that a man could not 
be justified by obedience to the law of 
Moses. This rendered the conduct of 
Peter and the other Jews who " dissem- 
bled" with him so entirely inexcusable. 
They could not plead ignorance on this 
vital subject, and yet they were pursuing 
a course, the tendency of which was to 
lead the Gentile converts to believe that 
it was indispensable to observe the laws 
of Moses, in order to be justified and 
saved. % That a man is not justified by 
the works of the law. See Notes on 
Rom. i. 17 ; iii. 20. 20 ; iv. 5. 1 But by 
the faith of Jtsus Christ. By believ- 
27* 



Jesus Christ, that we might be 
justified by the faith of Christ, 
and not by the works of the law : 
for c by the works of the law shall 
no flesh be justified. 

cPs. 143. 2. He. 7. 18, 19. 

ing on Jesus Christ. See Notes, Mark 
xvi. 16. Rom. iii. 22. f Even we 
have believed in Jesus Christ. We are 
therefore justified. The object of Paul 
here seems to be to show, that as they 
had believed in the Lord Jesus, and 
thus had been justified, there was no 
necessity of obeying the law of Moses 
with any view to justification. The 
thing had been fully done without the 
deeds of the law, and it was now un- 
reasonable and unnecessary to insist on 
the observance of the Mosaic rites. 
If For by the works of the law, &c. 
See Notes on Rom. iii. 20. 27. In this 
verse, the apostle has stated in few words 
the important doctrine of justification by 
faith — the doctrine which Luther so 
justly called, Articulus stantis, vel ca- 
dentis ecclesise. In the notes referred 
to above, particularly in the notes on 
the Epistle to the Romans, I have 
stated in various places what I con- 
ceive to be the true doctrine on this 
important subject. It may be useful, 
however, to throw together in one con- 
nected view, as briefly as possible, the 
leading ideas on the subject of justifica- 
tion, as it is revealed in the gospel. I. 
Justification is properly a word applica- 
ble to courts of justice, but is used in a 
similar sense in common conversation 
among men. An illustration will show 
its nature. A man is charged, e. g. 
with an act of trespass on his neigh- 
bour's property. Now there are two 
ways which he may take to justify him- 
self or to meet the charge, so as to be 
regarded and treated as innocent. He 
may, (a) Either deny that he performed 
the act charged on him, or he may, (b) 
Admit that the deed was done, and set 
up as a defence, that he had a right to 
do it. In either case, if the point be 
made out, he will be just or innocent in 
the sight of the law. The law will 



318 



GALATIANS. 



[A. D. 58. 



have nothing against him, and he will 
be regarded and treated in the premises 
as an innocent man ; or he has justified 
himself in regard to the charge brought 
against him. II. Charges of a very 
serious nature are brought against man 
by his Maker. He is charged with vio- 
lating the law of God ; with a want of 
love to his Maker; with a corrupt, proud, 
sensual heart; with being entirely 
alienated from God by wicked works ; 
in one word, with being entirely de- 
praved. This charge extends to all 
men ; and to the entire life of every 
unrenewed man. It is not a charge 
merely affecting the external conduct, 
nor merely affecting the heart ; it is a 
charge of entire alienation from God ; 
a charge, in short, of total depravity. 
See, especially, Rom. i., ii., iii. That this 
charge is a very serious one, no one can 
doubt. That it deeply affects the human 
character and standing, is as clear. It 
is a charge brought in the Bible ; and 
God appeals in proof of it to the history 
of the world, to every man's conscience, 
and to the life of every one who has 
lived ; and on these facts, and on his 
own power in searching the hearts, and 
in knowing what is in man, he rests the 
proofs of the charge. III. It is impos- 
sible for man to vindicate himself from 
this charge. He can neither show that 
the things charged have not been com- 
mitted, nor that, having been commit- 
ted, he had a right to do them. He 
cannot prove that God is not right in all 
the charges which he has made against 
him in his word ; and he cannot prove 
that it was right for him to do as he has 
done. The charges against him are 
facts which are undeniable, and the facts 
are such as cannot be vindicated. But 
if he can do neither of these things, then 
he cannot be justified by the law. The 
law will not acquit him. It holds him 
guilty. It condemns him. No argu- 
ment which he can use will show that 
he is right, and that God is wrong. No 
works that he can perform will be any 
compensation for what he has already 
done. No denial of the existence of 
the facts charged will alter the case ; and 
he must stand condemned by the law 



of God. In the legal sense he cannot 
be justified ; and justification, if it ever 
exist at all, must be in a mode that is a 
departure from the regular operation of 
law, and in a mode which the law did 
not contemplate, for no law makes any 
provision for the pardon of those who 
violate it. It must be by some system 
which is distinct from the law, and in 
which man may be justified on different 
principles than those which the law con- 
templates. IV. This other system of 
justification is that which is revealed in 
the gospel by the faith of the Lord 
Jesus. It does not consist in either of 
the following things. (1.) It is not 
a system or plan where the Lord 
Jesus takes the part of the sinner 
against the law or against God. He 
did not come to show that the sinner 
was right, and that God was wrong. 
He admitted most fully, and endeavour- 
ed constantly to show, that God was 
right, and that the sinner was wrong ; 
nor can an instance be referred to where 
the Saviour took the part of the sinner 
against God in any such sense that he 
endeavoured to show that the sinner 
had not done the things charged on 
him, or that he had a right to do them. 
(2.) It is not that we are either inno- 
cent, or are declared to be innocent. 
God justifies the " ungodly." Rom. iv. 5. 
We are not innocent ; we never have 
been ; we never shall be ; and it is not 
the design of the scheme to declare any 
such untruth as that we are not person- 
ally undeserving. It will be always 
true that the justified sinner has no 
claims to the mercy and favour of God. 
(3.) It is not that we cease to be undeserv- 
ing personally. He that is justified by 
faith, and that goes to heaven, will go 
there admitting that he deserves eternal 
death, and that he is saved wholly by 
favour and not by desert. (4.) It is 
not a declaration on the part of God that 
we have wrought out salvation, or that 
we have any claim for what the Lord 
Jesus has done. Such a declaration 
would not be true, and would not be 
made. (5.) It is not that the righteous- 
ness of the Lord Jesus is transferred to 
his people. Moral character cannot be 



A. D. 58.] 



CHAPTER II. 



319 



transferred. It adheres to the moral 
agent as much as colour does to the 
rays of light which cause it. It is not 
true that we died for sin, and it cannot 
be so reckoned or imputed. It is not 
true that we have any merit, or any 
claim, and it cannot be so reckoned or 
imputed. All the imputations of God 
are according to truth; and he will al- 
ways reckon us to be personally unde- 
serving and sinful. But if justification 
be none of these things, it may be 
asked, what is it 1 I answer — It is the 
declared purpose of God to regard and 
treat those sinners who believe in the 
Lord Jesus Christ as if they had not 
sinned, on the ground of the merits of 
the Saviour. It is not mere pardon. 
The main difference between pardon 
and justification respects the sinner con- 
templated in regard to his past conduct, 
and to God's future dealings with him. 
Pardon is a free forgiveness of past of- 
fences. It has reference to those sins as 
forgiven and blotted out. It is an act 
of remission on the part of God. Jus- 
tification has respect to the law, and to 
God's future dealings with the sinner. 
It is an act by which God determines to 
treat him hereafter as a righteous man, 
or as if he had not sinned. The ground 
or reason of this is, the merit of the 
Lord Jesus Christ ; merit such that we 
can plead it as if it were our own. The 
rationale of it is, that the Lord Jesus 
has accomplished by his death the same 
happy effects in regard to the law and 
the government of God, which would 
be accomplished by the death of the 
sinner himself. In other words, no- 
thing would be gained to the universe by 
the everlasting punishment of the offend- 
er himself, which will not be secured by 
his salvation on the ground of the death 
of the Lord Jesus. He has taken our 
place, and died in our stead; and he 
has met the descending stroke of justice, 
which would have fallen on our own 
head if he had not interposed (see my 
Notes on Isa. liii.) ; and now the great 
interests of justice will be as firmly se- 
cured if we are saved, as they would be 
if we were lost. The law has been fully 
obeyed by one who came to save us, 



and as much honour has been done to 
it by his obedience as could have been 
by our own ; that is, it as much shows 
that the law is worthy of obedience to 
have it perfectly obeyed by the Lord 
Jesus, as it would if it were obeyed by 
us. It as much shows that the law of 
a sovereign is worthy of obedience to 
have it obeyed by an only son and an 
heir to the crown, as it does to have it 
obeyed by his subjects. And it has as 
■much shown the evil of the violation of 
the law to have the Lord Jesus suffer 
death on the cross, as it would if the 
guilty had died themselves. If trans- 
gression whelm the innocent in calamity; 
if it extends to those who are perfectly 
guiltless, and inflicts pain and wo on 
them, it is as certainly an expression of 
the evil of transgression as if the. guilty 
themselves suffer. And an impression 
as deep has been made of the evil of sin 
by the sufferings of the Lord Jesus in 
our stead, as if we had suffered our- 
selves. He endured on the cross as in- 
tense agony as we can conceive it pos- 
sible for a sinner ever to endure ; and 
the dignity of the person who suffered, 
the incarnate Goi), is more than an 
equivalent for the more lengthened sor- 
rows which the penalty of the law ex- 
acts in hell. Besides, from the very 
dignity of the sufferer in our place, an 
impression has gone abroad on the uni- 
verse more deep and important than 
would have been by the sufferings of 
the individual himself in the world of 
wo. The sinner who is lost will be 
unknown to other worlds. His name 
may be unheard beyond the gates of 
the prison of despair. The impression 
which will be made on distant worlds 
by his individual sufferings will be as a 
part of the aggregate of wo, and his 
individual sorrows may make no im- 
pression on distant worlds. But not so 
with him who took our place. He stood 
in the centre of the universe. The sun 
grew dark, and the dead arose, and an- 
gels gazed upon the scene, and from his 
cross an impression went abroad to the 
farthest part of the universe, showing 
the tremendous effects of the violation 
of law, when not one soul could be 



GALATIANS. 



[A. D. 58. 



17 But if, while we seek to be 
justified by Christ, we ° our- 

a 1 Jno. 3.9,10. 



' selves also are found sinners, is 
therefore Christ the minister of 
sin ? God forbid. 
^ 



saved from its penalty without such 
sorrows of the Son of God. In virtue 
of all this, the offender, by believing on 
him, may be treated as if he had not 
sinned; and this constitutes justifica- 
tion. God admits him to favour as if 
he had himself obeyed the law, or borne 
its penalty, since as many good results 
will now follow from his salvation as 
could be derived from his punishment ; 
and since all the additional happy results 
will follow which can be derived from 
the exercise of pardoning mercy. The 
character of God is thus revealed. His 
mercy is shown. His determination to 
maintain his law is evinced. The truth 
is maintained ; and yet he shows the 
fulness of his mercy and the richness of 
his benevolence. 

17. But if, while we seek to be justi- 
fied by Christ. The connexion here 
is not very clear, and the sense of the 
verse is somewhat obscure. Rosen- 
miiller supposes that this is an objection 
of a Jew, supposing that where the law 
of Moses is not observed there is no 
rule of life, and that therefore there 
must be sin ; and that since the doctrine 
of justification by faith taught that there 
was no necessity of obeying the cere- 
monial law of Moses, therefore Christ, 
who had introduced that system, must 
be regarded as the author and encou- 
rager of sin. To me it seems proba- 
ble that Paul here has reference to an 
objection which has in all ages been 
brought against the doctrine of justifi- 
cation by faith, and which seems to 
have existed in his time, that the doc- 
trine leads to licentiousness. The ob- 
jections are, that it does not teach the ne- 
cessity of the observance of the law in 
order to acceptance with God. That it 
pronounces a man justified and ac- 
cepted who is a violator of the law. 
That his acceptance does not depend on 
moral character. That it releases him 
from the obligation of law, and that it 
teaches that a man may be saved though 



he does not conform to law. These Ob- 
jections existed early, and have been 
found everywhere where the doctrine of 
justification by faith has been preached. 
I regard this verse, therefore, as refer- 
ring to these objections, and not as being 
peculiarly the objection of a Jew. 1%^ # 
idea is, ' You seek to be justified by faith 
without obeying the law. You pro- 
fessedly reject that, and do not hold that 
it is necessary to yield obedience to it. 
If now it shall turn out that you are 
sinners; that your lives are not holy; 
that you are free from the wholesome re- 
straint of the law, and are given up to 
lives of sin, will it not follow that Christ 
is the cause of it ; that he taught it ; and 
that the system which he intrbduced is 
responsible for it 1 And is not the gospel 
therefore responsible for introducing a 
system that frees from the restraint of 
the law, and introduces universal licen- 
tiousness V To this Paul replies by 
stating distinctly that the gospel has no 
such tendency, and particularly by re- 
ferring in the following verses to his 
own case, and to the effect of the doc- 
trine of justification on his own heart 
and life. <fl We ourselves are found 
sinners. If it turns out that we are sin- 
ners, or if others discover by undoubted 
demonstration that we lead lives of sin ; 
if they see us given up to a lawless 
life, and find us practising all -kinds of 
evil ; if it shall be seen not only that 
we are not pardoned and made better by 
the gospel, but are actually made worse, 
and are freed from all moral restraint. 
If Is therefore Christ the minister of 
sin ? Is it to be traced-«o him 1 Is it a 
fair and legitimate conclusion that this 
is the tendency of the gospel 1 Is it to 
be charged on him, and on the plan of 
justification through him, that a lax 
morality prevails, and that men are 
freed from the wholesome restraints of 
law 1 ? t God forbid. It is not so. This 
is not the proper effect of the gospel of 
Christ, and of the doctrine of justifica- 



A, D. 58.] 



CHAPTER II. 



321 



18 For if I build again the 
things which I destroyed, I 
make myself a transgressor. 



tion by faith. The system is not fitted 
to produce such a freedom from restraint, 
and if such a freedom exists, it is to 
be traced to something else than the 
gospel. 

1 8. For if I build again the things 
which I destroyed. Paul here uses the 
first person ; but he evidently intends it 
as a general proposition, and means 
that if any one does it he becomes a 
transgressor. The sense is, that if a 
man, having removed or destroyed that 
which was evil, again introduces it or 
establishes it, he does wrong, and is a 
transgressor of the law of God. The 
particular application here, as it seems 
to me, is to the suhject of circumcision 
and the other rites of the Mosaic law. 
They had been virtually abolished -by the 
coming of the Redeemer, and by the 
doctrine of justification by faith. It 
had been seen that there was no neces- 
sity for their observance, and of that 
Peter and the others had been fully 
aware. Yet they were lending their 
influence again to establish them or to 
" build" them up again. They com- 
plied with them, and they insisted on 
the necessity of their observance. Their 
conduct, therefore, was that of building 
up again that which had once been de- 
stroyed, destroyed by the ministry, and 
toils, and death of the Lord Jesus, and 
by the fair influence of his gospel. To 
rebuild that again ; to re-establish those 
customs, was wrong, and now involved 
the guilt of a transgression of the law 
of God. Doddridge supposes that this 
is an address to the Galatians, and that 
the address to Peter closed at the pre- 
vious verse. But it is impossible to de- 
termine this; and it seems to me more 
probable that this is all a part of the ad- 
dress to Peter ; or rather perhaps to the 
assembly when Peter was present. See 
Note on vcr. 15. 

19. For I through the law. On this 
passage the commentators are by no 
means agreed. It is agreed that in the 



19 For I ° through the law- 
am dead to the law, that I might 
live b unto God. 

aRo. 7.4, 10; 8. 2. & Ro. 6. 11, 14. 



phrase " am dead to the law," the lav/ 
of Moses is referred to, and that the 
meaning is, that Paul had become dead 
to that as a ground or means of justifi- 
cation. He acted as though it were not ; 
or it ceased to have influence over him. 
A dead man is insensible to all around 
him. He hears nothing ; sees nothing ; 
and nothing affects him. So when we 
are said to be dead to any thing, the 
meaning is, that it does not have an in- 
fluence over us. In this sense Paul 
was dead to the law of Moses. He 
ceased to observe it as a ground of jus- 
tification. It ceased to be the grand 
aim and purpose of his life, as it had 
been formerly, to obey it. He had 
higher purposes than that, and truly 
lived to God. See Note, Rom. vi. 2. 
But on the meaning of the phrase 
" through the law" (Jia vojuou) there has 
been a great variety of opinion. Bloom- 
field, Rosenmuller, and some others 
suppose that he means the Christian re- 
ligion, and that the meaning is, " by 
one law, or doctrine, I am dead to 
another;" that is, the Christian doc- 
trine has caused me to cast aside the 
Mosaic religion. Doddridge, Clarke, 
Chandler, and most others, however, 
suppose that he here refers to the law 
of Moses, and that the meaning is, that 
by contemplating the true character of 
the law of Moses itself; by considering 
its nature and design ; by understanding 
the extent of its requisitions, he had 
become dead to it ; that is, he had laid 
aside all expectations of being justified 
by it. This seems to me to be the cor- 
rect interpretation. Paul had formerly 
expected to be justified by the law. 
He had endeavoured to obey it. It had 
been the object of his life to comply 
with all its requisitions in order to be 
saved by it. Phil. iii. 4 — 6. But all 
this while he had not fully understood 
its nature ; and when he was made fully 
to feel and comprehend its spiritual re- 
quirements, then all his hopes of justifi- 



322 



GALATIANS. 



[A. D, 58. 



20 I am crucified a with 
Christ : nevertheless I live ; yet 

a c. 5. 24 ; 6. 14. 



cation by it died, and he became dead to 
it. See this sentiment more fully ex- 
plained in the Note on Rom. vii. 9. 
If That I might live unto God. That 
I might be truly alive, and might be 
found engaged in his service. He was 
dead to the law, but not to every thing. 
He had not become literally inactive 
and insensible to all things, like a dead 
man, but he had become truly sensible 
to the commands and appeals of God, 
and had consecrated himself to his ser- 
vice. See Note, Rom. vi. 11. 

20. / am crucified with Christ. In 
the previous verse, Paul had said that 
he was dead. In this verse he states 
what he meant by it, and shows that he 
did not wish to be understood as saying 
that he was inactive, or that he was li- 
terally insensible to the appeals made to 
him by other beings and objects. In re- 
spect to one thing he was dead ; to all 
that was truly great and noble he was 
alive. To understand the remarkable 
phrase, " I am crucified with Christ," 
we may remark, (1.) That this was the 
way in which Christ was put to death. 
He suffered on a cross, and thus became 
literally dead. (2.) In a sense similar 
to this, Paul became dead to the law, 
to the world, and to sin. The Re- 
deemer by the death of the cross be- 
came insensible to all surrounding ob- 
jects, as the dead always are. He ceased 
to see, and hear, and was as though 
they were not. He was laid in the cold 
grave, and they did not affect or influ- 
ence him. So Paul says that he became 
insensible to the law as a means of jus- 
tification ; to the world ; to ambition 
and the love of money ; to the pride 
and pomp of life, and to the dominion 
of evil and hateful passions. They 
lost their power over him ; they ceased 
to influence him. (3.) This was with 
Christ, or by Christ. It cannot mean 
literally that he was put to death with 
him, for that is not true. But it means 
that the effect of the death of Christ on 
the cross was to make him dead to 



not I, but Christ liveth in b me : 
and the life which I now live in 

MTh. 5. 10. IPe. 4. 2. 



these things, in like manner as he, when 
he died, became insensible to the things 
of this busy world. This may include 
the following things, (a) There was 
an intimate union between Christ and 
his people, so that what affected him, 
affected them. See John xv. 5, 6. (b) 
The death of the Redeemer on the cross 
involved as a consequence the death of 
his people to the world and to sin. See 
ch. v. 24; vi. 14. It was like a blow at 
the root of a vine or a tree, which would 
affect every branch and tendril, or like a 
blow at the head which effects every 
member of the body, (c) Paul felt 
identified with the Lord Jesus ; and he 
was willing to share in all the ignominy 
and contempt which was connected 
with the idea of the crucifixion. He 
was willing to regard himself as one 
with the Redeemer. If there was dis- 
grace attached to the manner in which 
he died, he was willing to share it with 
him. He regarded it as a matter to be 
greatly desired to be made just like 
Christ in all things, and even in the 
manner of his death. This idea he has 
more fully expressed in Phil. iii. 10. 
" That I may know him, [i. e. I desire 
earnestly to know him,] and the power 
of his resurrection, and the fellowship 
of his sufferings, being made conforma- 
ble unto his death." See also Col. i. 24. 
Comp. 1 Pet. iv. 13. | Nevertheless I 
live. This expression is added, as in 
ver. 19, to prevent the possibility of 
mistake. Paul, though he was cruci- 
fied with Christ, did not wish to be un- 
derstood that he felt himself to be dead. 
He was not inactive ; not insensible, as 
the dead are, to the appeals which are 
made from God, or to the great objects 
which ought to interest an immortal 
mind. He was still actively employed, 
and the more so from the fact that he 
was crucified with Christ. The object 
of all such expressions as this is, to 
show that it was no design of the gospel 
to make men inactive, or to annihilate 
their energies. It was not to cause men 



A. D. 58.] 



CHAPTER II. 



323 

for 



the flesh, I live by the faith l me, and gave himself 
of the Son of God, who loved me. 

a Jno. 10. li. Ep. 5. 2. 21 I do not frustrate the grace 



to do nothing. It was not to paralyze 
their powers, or stifle their own efforts. 
Paul, therefore, says, ' I am not dead. I 
am truly alive; and I live a better life 
than I did before.' Paul was as active 
after conversion as he was before. Be- 
fore, he was engaged in persecution ; 
now, he devoted his great talents with as 
much energy, and with as untiring zeal, 
to the cause of the grea't Redeemer. In- 
deed the whole narrative would lead us 
to suppose that he was more active and 
zealous after his conversion than he 
was before. The effect of religion is 
not to make one dead in regard to the 
putting forth of the energies of the 
soul. True religion never made one 
lazy man ; it has converted many a 
man of indolence, and effeminacy, and 
self-indulgence to a man actively en- 
gaged in doing good. If a professor of 
religion is less active in the service of 
God than he was in the service of the 
world ; less laborious, and zealous, and 
ardent than he was before his supposed 
conversion, he ought to set it down as 
full proof that he is an utter stranger 
to true religion. *\ Yet not I. This 
also is designed to prevent misapprehen- 
sion. In the previous clause he had 
said that he lived, or was actively en- 
gaged. But lest this should be misun- 
derstood, and it should be inferred that 
he meant to say it was by his own 
energy or powers, he guards it, and 
says it was not at all from himself. It 
was by no native tendency ; no power 
of his own ; nothing that could be 
traced to himself. He assumed no 
credit for any zeal which he had shown 
in the true life. He was disposed to 
trace it all to another. He had ample 
proof in his pa-^t experience that there 
was no tendency in himself to a life of 
true religion, and he therefore traced it 
all to another. ^ Christ liveth in me. 
Christ was the source of all the life 
that he had. Of course this cannot be 
taken literally that Christ had a resi- 



dence in the apostle, but it must mean 
that his grace resided in him; that his 
principles actuated him ; and that he 
derived all his energy, and zeal, and life 
from his grace. The union between 
the Lord Jesus and the disciple was so 
close that it might be said the one lived 
in the other. So the juices of the 
vine are in each branch, and leaf, and 
tendril, and live in them and animate 
them ; the vital energy of the brain is 
in each delicate nerve — no matter how 
small — that is found in any part of the 
human frame. Christ was in him as it 
were the vital principle. All his life 
and energy were derived from him. 
If And the life which I now live in the 
flesh. As I now live on the earth sur- 
rounded by the cares and anxieties of 
this life. I carry the life-giving princi- 
ples of my religion to all my duties and 
all my trials. If / live by the faith of 
the Son of God. By confidence in the 
Son of God, looking to him for strength, 
and trusting in his promises, and in his 
grace. Who loved me, &c. He felt 
under the highest obligation to him from 
the fact that he had loved him, and given 
himself to the death of the cross in his 
behalf. The conviction of obligation 
on this account Paul often expresses. 
See Notes on Rom. vi. 8 — 1 1. Rom. 
viii. 35— 39. 2 Cor. v. 15. There 
is no higher sense of obligation than 
that which is felt towards the Saviour ; 
and Paul felt himself bound, as we 
should, to live entirely to him who had 
redeemed him by his blood. 

21. 1 do not frustrate the grace of 
God. The word rendered "frustrate" 
(uS-stw) means properly to displace, 
abrogate, abolish ; then to make void, 
to render null. Mark vii. 9. Luke 
vii. 30. 1 Cor. i. 19. The phrase 
" the grace of God," here refers to the 
favour of God manifested in the plan 
of salvation by the gospel, and is another 
name for the gospel. The sense is, that 
Paul would not take any measures or 



324 



GALATIANS. 



[A. D. 58. 



of God ; for if a righteousness 
come by the law, then Christ is 
dead in vain. 



a He. 7. 11. 



pursue any course that would render 
that vain or inefficacious. Neither by 
his own life, by a course of conduct 
which would show that it had no influ- 
ence over the heart and conduct, nor by 
the observance of Jewish rites and cus- 
toms, would he do any thing to render 
that inefficacious. The design is to 
show that he regarded it as a great prin- 
ciple that the gospel was efficacious in 
renewing and saving man, and he would 
do nothing that would tend to prevent 
that impression on mankind. A life of 
sin, of open depravity and licentious- 
ness would do that. And in like man- 
ner a conformity to the rites of Moses 
as a ground of justification would tend 
to frustrate the grace of God, or to ren- 
der the method of salvation solely by 
the Redeemer nugatory. This is to be 
regarded, therefore, as at the same time 
a reproof of Peter for complying with 
customs which tended to frustrate the 
plan, of the gospel, and a declaration 
that he intended that his own course of 
life should be such as to confirm the 
plan, and show its efficacy in pardoning 
the sinner and rendering him alive in 
the service of God. 1 For if right- 
eousness come by the law. If justifica- 
tion can be secured by the observance 
of any law — ceremonial or moral — 
then there was no need of the death of 
Christ as an atonement. This is plain. 
If man by conformity to any law could 
be justified before God, what need was 
there of an atonement 1 The work 
would then have been wholly in his 
own power, and the merit would have 
been his. It follows from this, that 
man cannot be justified by his own 
morality, or his alms-deeds, or his forms 
of religion, or his honesty and integrity. 
If he can, he needs no Saviour, he can 
save himself. It follows also that when 
men depend on their own amiableness, 
and morality, and good works, they 
would feel no need of a Saviour ; and 
this is the true reason why the mass of 



O 



CHAPTER III. 
FOOLISH b Galatians, who 
c hath bewitched you, that 

b Mat. 7. 26. c c. 5. 7. 



men reject the Lord Jesus. They sup- 
pose they do not deserve to be sent to 
hell. They have no deep sense of 
guilt. They confide in their own in- 
tegrity, and feel that God ought to save 
them. Hence they feel no need of a 
Saviour; for why should a man in health 
employ a physician 1 And confiding in 
their own righteousness, they reject the 
grace of God, and despise the plan of 
justification through the Redeemer. To 
feel the need of a Saviour it is necessary 
to feel that we are lost and ruined sin- 
ners ; that we have no merit on which 
we can rely ; and that we are entirely 
dependent on the mercy of God for sal- 
vation. Thus feeling, we shall receive 
the salvation of the gospel with thank- 
fulness and joy, and show that in re- 
gard to us Christ is not "dead in 
vain." 

CHAPTER III. 

AXAXTSIS. 

The address of Paul to Peter, as I 
suppose, was closed at the last verse of 
chapter ii. The apostle in this chapter, 
in a direct address to the Galatians, 
pursues the argument on the subject of 
justification by faith. In the previous 
chapters he had shown them fully that 
he had received his views of the gospel 
directly from the Lord Jesus, and that 
he had the concurrence of the most emi- 
nent among the apostles themselves. 
He proceeds to state more fully what 
his views were ; to confirm them by the 
authority of the Old Testament; and to 
show the necessary effect of an observ- 
ance of the laws of Moses on the great 
doctrine of justification by faith. This 
subject is pursued through this chapter 
and the following. This chapter com- 
prises the following subjects. 

(1.) A severe reproof of the Gala- 
tians for having been so easily seduced 
by the arts of cunning men from the 
simplicity of the gospel, ver. 1. He 
says that Christ had been plainly set 
forth crucified among them, and it was 



A.D. 58.] 



CHAPTER II. 



325 



strange that they had so soon been led 
astray from the glorious doctrine of sal- 
vation by faith. 

(2.) He appeals to them to show 
that the great benefits which they had re- 
ceived had not been in consequence of 
the observance of the Mosaic rites, but 
had come solely by the hearing of the 
gospel, ver. 2 — 5. Particularly the 
Holy Spirit, with all his miraculous 
and converting and sanctifying influen- 
ces, had been imparted only in connex- 
ion with the gospel. This was the 
most rich and most valuable endowment 
which they had ever received ; and this 
was solely by the preaching of Christ 
and him crucified. 

(3.) In illustration of the doctrine 
of justification by faith, and in proof 
of the truth of it, he refers to the case 
of Abraham, and shows that he was 
justified in this manner, and that the 
Scripture had promised that others would 
be justified in the same way. ver. 
6—9. 

(4.) He shows that the law pro- 
nounced a curse on all those who were 
under it, and that consequently it was 
impossible to be justified by it. But 
Christ had redeemed us from that curse, 
having taken the curse on himself, so 
that now we might be justified in the 
sight of God. In this way, says he, the 
blessing of Abraham might come on the 
Gentiles, and they all might be saved in 
the same manner that he was. ver. 
10—14. 

(5.) This view he confirms by show- 
ing that the promise made to Abraham 
was made before the giving of the law. 
It was a mode of justification in exist- 
ence before the law of Moses was given. 
It was of the nature of a solemn com- 
pact or covenant on the part of God. It 
referred particularly to the Messiah, and 
to the mode of justification in him. 
And as it was of the nature of a cove- 
nant, it was impossible that the law 
given many years after could disannul it, 
or render it void. ver. 15 — 18. 

(0.) It might then be asked, what 
was the use of the law ? Why was it 
given] It wiis added, Paul says, on ac- 



count of transgressions, 
28 



id was de- 



signed to restrain men from sin, and to 
show them their guilt. It was, further, 
not superior to the promise of a Media- 
tor, or to the Mediator, for it was ap- 
pointed by the instrumentality of angels, 
and it was in the hand of the Mediator 
himself, under him, and subject to him. 
It could not therefore be superior to 
him, and to the plan of justification 
through him. ver. 19, 20. 

(7.) Yet Paul answers an important 
objection here, and a very obvious and 
material inquiry. It is, whether he 
means to teach that the law of God is 
contradictory to his promises 1 Whether 
the law and the gospel are rival sys- 
tems 1 Whether it is necessary, in order 
to hold to the excellency of the one to 
hold that the other is contradictory, evil, 
and worthless ] To all this he answers ; 
and says, by no means. He says the 
fault was not in the law. The view 
which he had taken, and which was re- 
vealed in the Bible, arose from the na- 
ture of the case. The law was as good 
a law as could be made, and it answered 
all the purposes of law. It was so ex- 
cellent, that if it had been possible that 
men could be justified by Jaw at all, 
that was the law by which it would 
have been done. But it was not possi- 
ble. The effect of the law, therefore, 
was to show that all men were sinners, 
and to shut them up to the plan 
of justification by the work of a Re- 
deemer. It was appointed, therefore, 
not to justify men, but to lead them to 
the Saviour, ver. 21 — 24. 

(8.) The effect of the plan of justifi- 
cation by faith in the Lord Jesus was to 
make the mind free. It was no longer 
under a schoolmaster. They who are 
justified in this way become the children 
of God. They all become one in the 
Redeemer. There is neither Jew nor 
Greek, but they constitute one great 
family, and are the children of Abra- 
ham and heirs according to the promise, 
ver. 25 — 29. 

1. O foolish Galatians. That is, 
foolish for having yielded to the influ- 
ence of the false teachers, and for hav- 
ing embraced doctrines that tended to 
subvert the gospel of the Redeemer. 



326 



GALATIANS. 



[A. D. 58. 



ye should not obey the truth, 
before whose eyes Jesus Christ 

The original word here used (uvmrci) 
denotes void of understanding; and 
they had shown it in a remarkable man- 
ner in rejecting the doctrine of the 
apostles, and in embracing the errors 
into which they had fallen. It will be 
remembered that this is an expression 
similar to what was applied to them by 
others. See the Introduction, § I. Thus 
Callimachus in his hymnscallsthem "a 
foolish people," and Hillary, himself a 
Gaul, calls them Gallos indociles, ex- 
pressions remarkably in accordance with 
that used here by Paul. It is implied 
that they were without stability of 
character. The particular thing to 
which Paul refers here is, that they 
were so easily led astray by the argu- 
ments of the false teachers. *jf Who 
hath bewitched you. The word here 
used (ifido-*d.vz) properly means, to prate 
about any one ; and then to mislead by 
pretences, as if by magic arts ; to fas- 
cinate ; to influence by a charm. The 
idea here is, that they had not been led 
by reason and by sober judgment, but 
that there must have been some charm 
or fascination to have taken them away 
in this manner from what they had em- 
braced as true, and what they had the 
fullest evidence was true. Paul had 
sufficient confidence in them to believe 
that they had not embraced their present 
views under the unbiassed influence of 
judgment and reason, but that there 
must have been some fascination or 
charm by which it was done. It was 
in fact accomplished by the arts and 
the plausible pretences of those who 
came from among the Jews. f That 
ye should not obey the truth. The 
truth of the gospel. That you should 
yield your minds to falsehood and error. 
It should be observed, however, that this 
phrase is wanting in many MSS. It is 
omitted in the Syriac version ; and 
many of the most important Greek and 
Latin Fathers omit it. Mill thinks it 
should be omitted ; and Griesbach has 
omitted it. It is not essential to the 
passage in order to the sense ; and it 



hath been evidently set forth, 
crucified among you ? 



conveys no truth which is not elsewhere 
taught fully. It is apparently added to 
show what was the effect of their be- 
ing bewitched or enchanted. If Before 
whose eyes. In whose very presence. 
That is, it has been done so clearly that 
you may be said to have seen it. 
If Jesus Christ huth been evidently set 
forth. By the preaching of the gos- 
pel. He has been so fully and plainly 
preached that you may be said to have 
seen him. The effect of his being 
preached in the manner in which it has 
been done, ought to have been as great 
as if you had seen him crucified before 
your eyes. The word rendered "hath 
been evidently set forth" (Trgcty^dcpYi), 
means properly to write before ; and 
then to announce beforehand in writing ; 
or to announce by posting up on a 
tablet. The meaning here is, probably, 
that Christ had been announced among 
them crucified, as if the doctrine was 
set forth in a public written tablet. — 
Robinson's Lex. There was the ut- 
most clearness and distinctness of view, 
so that they nerd not make any mistake 
in regard to him. The Syriac renders 
it, ' Christ has been crucified before 
your eyes as if he had been represented 
by painting.' According to this, the 
idea is, that it was as plain as if there 
had been a representation of him by a 
picture. This has been done chiefly by 
preaching. I see no reason, however, 
to doubt that Paul means also to include 
the celebration of the Lord's supper, in 
which the Lord Jesus is so clearly ex- 
hibited as a crucified Saviour, "fl Cru- 
cified among you. That is, represented 
among you as crucified. The words 
"among you," however, are wanting in 
many MSS. and obscure the sense. If 
they are to be retained, the meaning is, 
that the representations of the Lord 
Jesus as crucified had been as clear and 
impressive among them as if they had 
seen him with their own eyes. The 
argument is, that they had so clear a 
representation of the Lord Jesus, and 
of the design of his death, that it was 



A. D. 58.] 



CHAPTER III. 



327 



2 This only would I learn of 
you, Received a ye the Spirit by 

oEp. 1. 13. 



strange that they had so soon been per- 
verted from the belief of it. Had they 
seen the Saviour crucified ; had they 
stood by the cross and witnessed his 
agony in death on account of sin, how 
could they doubt what was the design of 
his dying, and how could they be se- 
duced from faith in his death, or be led 
to embrace any other method of justifi- 
cation ] How could they now do it, 
when, although they had not seen him 
die, they bad the fullest knowledge of 
the object for which he gave his precious 
life 1 The doctrine taught in this verse 
is, that a faithful exhibition of the suf- 
ferings and death of the Saviour ought, 
to exert an influence over our minds 
and hearts as if we had seen him die ; 
and that they to whom such an exhibi- 
tion has been made should avoid being 
led astray by the blandishments of 
false doctrines, and by the arts of man. 
Had we seen the Saviour expire, we 
could never have forgotten the scene. 
L- 1 us endeavour to cherish a remem- 
brance of his sufferings and death as if 
we had seen him die. 

2. This only would I learn of you. 
I would ask this of you ; retaining still 
the language of severe reproof. The 
design here, and in the following verses, 
is, to prove to them that the views which 
they had at first embraced were correct, 
and that the views which they now 
cherished were false. To show them 
this, he asks them the simple question, 
by what means they had obtained the 
exalted privileges which they enjoyed 1 
Whether they had obtained them by 
the simple gospel, or whether by the 
observance of the law] The word 
" only" here (fxovov) implies that this 
was enough to settle the question. The 
argument to which he was about to ap- 
peal was enough for his purpose. He 
did not need to go any further. They 
had been converted. They had received 
the Holy Spirit. They had had abun- 
dant evidence of their acceptance with 
God, and the simple matter of inquiry 



the works of the law, or b by the 
hearing: of faith ? 



now was, whether this had occurred as 
the regular effect of the gospel, or 
whether it had been by obeying the 
law of Moses 1 f Received ye the 
Spirit. The Holy Spirit. He refers 
here, doubtless, to all the manifestations 
of the Spirit which had been made to 
them, in renewing the heart, in sancti- 
fying the soul, in comforting them in 
affliction, and in his miraculous agency 
among them. The Holy Spirit had 
been conferred on them at their conver- 
sion (Comp. Acts x. 44; xi. 17), and 
this was to them proof of the favour of 
God, and of their being accepted by 
him. t By the works of the law. By 
obeying the law of Moses or of any 
law. It was in no way connected with 
their obeying the law. This must have 
been so clear to them that no one could 
have any doubt on the subject. The 
inestimably rich and precious gift of the 
Holy Spirit had not been conferred on 
them in consequence of their obeying 
the law. | Or by the hearing of faith. 
In connexion with hearing the gospel 
requiring faith as a condition of salva- 
tion. The Holy Spirit was sent down 
only in connexion with the preaching 
of the gospel. It was a matter of truth, 
and which could not be denied, that 
those influences had not been imparted 
under the law, but had been connected 
with the gospel of the Redeemer. 
Comp. Acts ii. The doctrine taught 
in this verse is, that the benefits result- 
ing to Christians from the gift of the 
Holy Spirit are enough to prove that 
the gospel is from God, and therefore 
true. This was the case with regard to 
the miraculous endowments communi- 
cated in the early ages of the church by 
the Holy Spirit; for the miracles which 
were wrought, the knowledge of lan- 
guages imparted, and the conversion of 
thousands from the error of their ways, 
proved that the system was from heaven; 
and it is true now. Every Christian 
has had ample proof, from the influ- 
ences of the Spirit on his heart and 



328 



GALATIANS. 



[A. D, 58. 



3 Are ye so foolish ? having 

a c. 4. 9. b He. 9. 10. 



around him, that the system which is 
attended with such benefits is from 
heaven. His own renewed heart ; his 
elevated and sanctified affections ; his 
exalted hopes ; his consolations in trial ; 
his peace in the prospect of death, and 
the happy influences of the system 
around him in the conversion of others, 
and in the intelligence, order, and purity 
of the community, are ample proof that 
the religion is true. Such effects do not 
come from any attempt to keep the law ; 
they result from no other system. No 
system of infidelity produces them; no 
mere system of infidelity can produce 
them. It is only by that pure system 
which proclaims salvation by the grace 
of God; which announces salvation by 
the merits of the Lord Jesus, that such 
effects are produced. The Saviour pro- 
mised the Holy Spirit to descend after his 
ascension to heaven to apply his work ; 
and everywhere, under the faithful 
preaching of the simple gospel, that 
Spirit keeps up the evidence of the truth 
of the system by his influences on the 
hearts and lives of men. 

3. Are ye so foolish ? Can it be 
that you are so unwise] The idea 
is, that Paul hardly thought it credible 
that they could have pursued such a 
course. They had so cordially embraced 
the gospel when he preached to them, 
they had given such evidences that they 
were under its influence, that he regard- 
ed it as hardly possible that they should 
have so far abandoned it as to embrace 
such a system as they had done, 1 Hav- 
ing begun in the Spirit. That is, when 
the gospel was first preached to them. 
They had commenced their professedly 
Christian life under the influence of the 
Holy Spirit, and with the pure and spi- 
ritual worship of God. They had 
known the power and spirituality of the 
glorious gospel. They had been re- 
newed by the Spirit ; sanctified in some 
measure by him ; and had submitted 
themselves to the spiritual influences 
of the gospel. 1 Are ye now made 
perfect. Tindal renders this, "ye would 



a begun in the Spirit, are ye now 
made perfect * by the flesh? 



now end." The word here used 
(i7riTiMce) means properly, to bring 
through to an end, to finish ; and the 
sense here has probably been expressed 
by Tindal. The idea of perftcting, in 
the sense in which we now use that 
word, is not implied in the original. It 
is that of finishing, ending, completing; 
and the sense is : ' You began your 
Christian career under the elevated and 
spiritual influences of Christianity, a 
system so pure and so exalted above the 
carnal ordinances of the Jews. Having 
begun thus, can it be that you are finish- 
ing your Christian course, or carrying 
it on to completion by the observance 
of those ordinances, as if they were 
more pure and elevating than Chris- 
tianity 1 Can it be that you regard them 
as an advance on the system of the 
gospel V 1 By the flesh. By the ob- 
servance of the carnal rites of the Jews, 
for so the word here evidently means. 
This has not been an uncommon thing. 
Many have been professedly converted 
by the Spirit, and have soon fallen into 
the observance of mere rites and cere- 
monies, and depended mainly on them 
for salvation. Many churches have com- 
menced their career in an elevated and 
spiritual manner, and have ended in the 
observance of mere forms. So many 
Christians begin their course in a spi- 
ritual manner, and end it " in the flesh" 
in another sense. They soon conform 
to the world. They are brought under 
the influence of worldly appetites and 
propensities. They forget the spiritual 
nature of their religion ; and they live 
for the indulgence of ease, and for the 
gratification of the senses. They build 
them houses, and they " plant vine- 
yards," and they collect around them 
the instruments of music, and the bowl 
and the wine is in their feasts, and they 
surrender themselves to the luxury of 
living : and it seems as if they intended 
to perfect their Christianity by drawing 
around them as much of the world as 
possible. The beautiful simplicity of 
their early piety is gone. The blessed- 



A. D. 58.] 



CHAPTER III. 



329 



4 Have ye suffered so * many 
things in vain? a if it be yet in 
vain. 

5 He therefore that minister- 
eth h to you the Spirit, and work- 

i or, great. a 2 Jno. 8. 

b 2 Co. 3. 8. 



ness of those moments when they lived 
by simple faith has fled. The times 
when they sought all their consolation 
in God are no more ; and they now 
seem to differ from the world only in 
form. I dread to see a Christian inhe- 
rit much wealth, or even to be thrown 
into very prosperous business. I see in 
it a temptation to build himself a splen- 
did mansion, and to collect around him 
all that constitutes luxury among the 
people of the world. How natural for 
him to feel that if he has wealth like 
others, he should show it in a similar 
manner ! And how easy for the most 
humble and spiritually-minded Chris- 
tian, in the beginning of his Christian 
life, to become conformed to the world 
(such is the weakness of human nature 
in its best forms) ; and having begun 
in the spirit, to end in the flesh ! 

4. Have ye suffered so many things 
in vain ? Paul reminds them of what 
they had endured on account of their 
attachment to Christianity. He assures 
them, that if the opinions on account of 
which they had suffered were false, 
then their sufferings had been in vain. 
They were of no use to them — for 
what advantage was it to suffer for a 
false opinion 1 The opinions for which 
they had suffered had not been those 
which they now embraced. They were 
not those connected with the observance 
of the Jewish rites. They had suffered 
on account of their having embraced 
the gospel, the system of justification by 
a crucified Redeemer; and now, if those 
sentiments were wrong, why, their suf- 
ferings had been wholly in vain. See 
this argument pursued at much greater 
length in 1 Cor. xv. 18, 19. 29—32. 
If If it be yet in vain. That is, ' I trust 
it is not in vain. I hope you have not 
so far abandoned the gospel, that all 
28* 



eth miracles among you, doeth 
he it by the works of the law, or 
by the hearing of faith ? 

6 Even as Abraham c believed 
God, and it was 3 accounted to 
him for righteousness. 

c Ge. 15. 6. 2 or, imputed. 



your sufferings in its behalf have been 
of no avail. I believe the system is 
true ; and if true, and you are sincere 
Christians, it will not be in vain that 
you have suffered in its behalf, though 
you have gone astray. I trust, that al- 
though your principles have been shaken, 
yet they have not been wholly over- 
thrown, and that you will yet reap the 
reward of your having suffered so much 
on account of the gospel.' 

5. He therefore that ministereth, 
&c. This verse contains substantially 
a repetition of the argument in ver. 2. 
The argument is, that the gift of the 
Holy Spirit to them was not imparted 
in consequence of the observance of the 
law of Moses, but in connexion with 
the preaching of the gospel. By the 
word " he" in this place, Clarke, Dod- 
dridge, Bioomfield, Chandler, Locke, 
and many others, suppose that the apos* 
tie means himself. Bioomfield says, 
that it is the common opinion of " all 
the ancient commentators." But this 
seems to me a strange opinion. The 
obvious reference, it seems to me, is to 
God, who had furnished or imparted to 
them the remarkable influences of the 
Holy Spirit, and this had been done 
in connexion with the preaching of the 
gospel, and not by the observance of the 
law. If, however, it refers to Paul, it 
means that he had been made the agent 
or instrument in imparting to them 
those remarkable endowments, and that 
this had been done by one who had not 
enforced the necessity of obeying the 
law of Moses, but who had preached to 
them the simple gospel. 

6. Even as Abraham believed God, 
&c. See this passage fully explained 
in the Notes on Rom. iv. 3. The pas- 
sage is introduced here by the aposllo 
to show that the most eminent of the 



330 



GALATIANS. 



[A. D. 58. 



7 Know ye therefore, that 
the}' which are of faith, the same 
are the children a of Abraham. 

a Jno. 8. 39. Ro. 4. 11—16. 

patriarchs was not saved by the deeds 
of the law. He was saved by faith, and 
this fact showed that it was possible to 
be saved in that way, and that it was 
the design of God to save men in this 
manner. Abraham believed God, and 
was justified, before the law of Moses 
was given. It could not, therefore, be 
pretended that the law was necessary to 
justification; for if it had been, Abra- 
ham could not have been saved. But 
if not necessary in his case, it was in 
no other ; and this instance demonstrated 
that the false teachers among the Gala- 
tians were wrong even according to the 
Old Testament. 

7. Know ye therefore, &c. Learn 
from this case. It is an inference which 
follows, that all they who believe are the 
children of Abraham. If They which 
are of faith. Who believe, and who 
are justified in this manner, ^f Are the 
children of Abraham. Abraham was 
the " father of the faithful." The most 
remarkable trait in his character was his 
unwavering confidence in God. They 
who evinced the same trait, therefore, 
were worthy to be called his children. 
They would be justified in the same 
way, and in the same manner meet the 
approbation of God. It is implied here, 
that it was sufficient for salvation to 
have a character which would render it 
proper to say that we are the children 
of Abraham. If we are like him, if we 
evince the same spirit and character, we 
may be sure of salvation. 

8. And the Scripture. The word 
Scripture refers to the Old Testament. 
See Note, John v. 39. It is here per- 
sonified, or spoken of as foreseeing. 
The idea is, that he by whom the Scrip- 
tures were inspired, foresaw that. It is 
agreeable, the meaning is, to the account 
on the subject in the Old Testament. 
The Syriac renders this, " Since God 
foreknew that the Gentiles would be 
justified by faith, he before announced 



8 And the Scripture, foresee- 
ing 1 that God would justify b the 
heathen through faith, preached 



to Abraham, as the Scripture saith, in 
thee shall all nations be blessed." 
1 Foreseeing. That is, this doctrine is 
contained in the Old Testament. It 
was foreseen and predicted that the hea- 
then would be justified by faith, and not 
by the works of the law. f That God 
would justify the heathen. Gr. The 
nations — ra tBvn — the Gentiles. The 
fact that the heathen, or the Gentiles 
would be admitted to the privileges of 
the true religion, and be interested in 
the benefits of the coming of the Mes- 
siah, is a fact which is everywhere 
abundantly predicted in the Old Testa- 
ment. As an instance, see Isa. xlix. 6. 
22, 23 ; Ix. I do not know that it is 
anywhere distinctly foretold that the 
heathen would be justified by faith, nor 
does the argument of the apostle require 
us to believe this. He says that the 
Scriptures, i. e. he who inspired the 
Scriptures, foresaw that fact, and that 
the Scriptures were written as if with 
the knowledge of that fact ; but it is not 
directly affirmed. The whole structure 
and frame of the Old Testament, how- 
ever, proceeds on the supposition that 
it would be so ; and this is all that the 
declaration of the apostle requires us to 
understand, f Preached before the gos- 
pel. This translation does not convey 
quite the idea to us, which the language 
of Paul, in the original, would to the 
people to whom he addressed it. We 
have affixed a technical sense to the 
phrase ' to preach the gospel.' It is 
applied to the formal and public annun- 
ciation of the truths of religion, espe- 
cially the 'good news' of a Saviour's 
birth, and of redemption by his blood. 
But we are not required by the language 
used here to suppose that this was done 
to Abraham, or that 'the gospel' was 
preached to him in the sense in which 
we all now use that phrase. The ex- 
pression, in Greek (7rg<,a>»yyihi(rcirG'), 
means merely, 'the joyful news was 



A. D. 58.] CHAPTER III. 

before the gospel unto Abraham, 
saying, a In thee shall all nations 
be blessed. 

9 So then h they which be of 

a Ge. 12. 3 ; 22. 18. Ac. 3. 25. 
b c. 4. 28. 



announced beforehand to Abraham ;' 
scil. that in him should all the nations 
of the earth be blessed. It was implied, 
indeed, that it would be by the Messiah ; 
but the distinct point of the ' good news' 
was not the 'gospel' as we understand 
it, but it was that somehow through 
him all the nations of the earth would 
be made happy. Tindal has well trans- 
lated it, "Showed beforehand glad 
tidings unto Abraham." This transla- 
tion should have been adopted in our 
common version. ^ In thee shall all 
nations be blessed. See Notes on Acts 
iii. 25. Rom. iv. 13. All nations 
should be made happy in him, or through 
him. The sense is, that the Messiah 
was to be descended from him, and the 
religion of the Messiah, producing peace 
and salvation, was to be extended to all 
the nations of the earth. See Gen. xii. 
3. Comp. Note on ver. 16 of this 
chapter. 

9. So then they which be of faith. 
They whose leading characteristic it is 
that they believe. This was the leading 
trait in the character of Abraham, and 
this is the leading thing required of 
those who embrace the gospel, and in 
the character of a true Christian. 
\ Are blessed with faithful Abraham. 
In the same manner they are interested 
in the promises made to him, and they 
will be treated as he was. They are 
justified in the same manner, and ad- 
mitted to the same privileges on earth 
and in heaven. 

10. For as many as are of the works 
of the law. As many as are seeking 
to be justified by yielding obedience to 
the law — whether the moral law, or the 
ceremonial law. The proposition is 
general ; and it is designed to show that, 
from the nature of the case, it is impos- 
sible to be justified by the works of the 
law, since, under all circumstances of 



331 

faith are blessed with faithful 
Abraham. 

10 For as many as are of the 
works of the law, are under the 
curse : for it is written, c Cursed 

c De. 27. 26. 



obedience which we can render, we are 
still left with its heavy curse resting on 
us. % Are under the curse. The curse 
which the law of God denounces. 
Having failed by all their efforts to 
yield perfect obedience, they must, of 
course, be exposed to the curse which 
the law denounces on the guilty. The 
word rendered curse (kitcl^x) means, 
as with us, properly, imprecation, or 
cursing. It is used in the Scriptures 
particularly in the sense of the Hebrew 
n^N, malediction, or execration (Job 
xxxi. 30. Jer. xxix. 18. Dan. ix. 11) ; 
of the word mxo (Mai. ii. 2. Rev. 
iii. 33) ; and especially of the common 
Hebrew word n?^3, a curse. Gen. xxvii. 
12, 13. Deut. xi. 26, 28, 29 ; xxiii. 5 ; 
xxvii. 13, et ssepe al. It is here used 
evidently in the sense of devoting to pu- 
nishment or destruction ; and the idea 
is, that all who attempt to secure salva- 
tion by the works of the law, must be 
exposed to its penalty. It denounces a 
curse on all who do not yield entire 
obedience ; and no partial compliance 
with its demands can save from the pe- 
nalty, f For it is vjritten. The sub- 
stance of these words is found in Deut. 
xxviii. 26: "Cursed be he that con- 
firmeth not all the words of this law to 
do them." It is the solemn close of a 
series of maledictions, which Moses de- 
nounces in that chapter on the violators 
of the law. In this quotation, Paul has 
given the sense of the passage, but he 
has quoted literally neither from the 
Hebrew nor from the Septuagint. The 
sense, however, is retained. The word 
" cursed" here means, that the violator 
of the law shall be devoted to punish- 
ment or destruction. The phrase " that 
continucth not," in the Hebrew is " that 
confirmeth not" — that does not establish 
or confirm by his life. He would con- 
firm it by continuing to obey it ; and 



332 



GALATIANS. 



[A. D. 58. 



is every one that continueth not 

in all things which are written 

in the book of the law to do them. 

11 But that no man is justified 

a Hab. 2. 4. 



thus the sense in Paul and in Moses is 
substantially the same. The word "all" 
is not expressed in the Hebrew in Deu- 
teronomy, but it is evidently implied, 
and has been inserted by the English 
translators. It is found, however, in six 
MSS. of Kennicott and De Rossi ; in 
the Samaritan text ; in the Septuagint ; 
and in several of theTargums. — Clarke. 
t The book of the law. That is, in 
the law. This phrase is not found in 
the passage in Deut. The expression 
there is, " the words of this law." Paul 
gives it a somewhat larger sense, and 
applies it to the whole of the law of God. 
The meaning is, that the whole law must 
be obeyed, or man cannot be justified 
by it, or will be exposed to its penalty 
and its curse. This idea is expressed 
more fully by James (ii. 10) : " Who- 
soever shall keep the whole law, and 
yet offend in one point, he is guilty of 
all;" that is, he is guilty of breaking 
the law as a whole, and must be held 
responsible for such violation. The 
sentiment here is one that is common 
to all law, and must be, from the nature 
of the case. The idea is, that a man 
who does not yield compliance to a 
whole law, is subject to its penalty, or 
to a curse. All law is sustained on this 
principle. A man who has been honest, 
and temperate, and industrious, and pa- 
triotic, if he commits a single act of 
murder, is subject to the curse of the 
law, and must meet the penalty. A man 
who has been honest and honom'able in 
all his dealings, yet if he commit a sin- 
gle act of forgery, he must meet the 
curse denounced by the laws of his 
country, and bear the penalty. So, in 
all matters pertaining to law : no matter 
what the integrity of the man ; no mat- 
ter how upright he has been, yet, for 
the one offence the law denounces a pe- 
nalty, and he must bear it. It is out of 
the question for him to be justified by 



by the law in the sight of God, 
it is evident : for, The ° just shall 
live by faith. 

12 And the law b is not of 

b Ro. 10. 5, 6. 



it. He cannot plead as a reason why 
he should not be condemned for the act 
of murder or forgery, that he has in all 
other respects obeyed the law, or even 
that he has been guilty of no such of- 
fences before. Such is the idea of Paul 
in the passage before us. It was clear 
to his view that man had not in all re- 
spects yielded obedience to the law of 
God. If he had not done this, it was 
impossible that he should be juslified by 
the law, and he must bear its penalty. 

11. But that no man is justified, 
&c. The argument which Paul has 
been pursuing he proceeds to confirm 
by an express declaration of the Bible. 
The argument is this : ' It is impossible 
that a man should be justified by the 
law, because God has appointed another 
way of justification.' But there cannot 
be two ways of obtaining life, and as 
he has appointed faith as the condition 
on which men shall live, he has pre- 
cluded from them the possibility of ob- 
taining salvation in any other mode. 
f For, The just shall live by faith. 
This is quoted from Hab. ii. 4. This 
passage is also quoted by Paul in Rom. i. 
17. See it explained in the Note on that 
verse. The sense here is, that life is 
promised to man only in connexion with 
faith. It is not by the works of the law 
that it is done. The condition of life 
is faith : and he lives who believes. 
The meaning is not, I apprehend, that 
the man who is justified by faith shall 
live, but that life is promised and exists 
only in connexion with faith, and that 
the just or righteous man obtains it only 
in this way. Of course it cannot be ob- 
tained by the observance of the law, but 
must be by some other scheme. 

12. And the law is not of faith. 
The law is not a matter of faith ; it 
does not relate to faith ; it does not re- 
quire faith ; it deals in other matters, 
and it pertains to another system than 



A. D. 58.] 



CHAPTER III. 



333 



faith : but, The a man that doeth 
them shall live in them. 

13 Christ b hath redeemed us 

a Le. 18. 5. Eze. 20. 11. 
& 2 Co. 5,21. c. 4. 5. 



to faith, f But, The man, &c. This 
is the language of the law, and this is 
what the law teaches. It does not make 
provision for faith, hut it requires un- 
wavering and perpetual obedience, if 
man would obtain life by it. See this pas- 
sage explained in the Notes on Rom. x. 5. 
13. Christ hath redeemed us. The 
word used here (efyiyogto-®') is not that 
which is usually employed in the New 
Testament to denote redemption. That 
word is kut^w. The difference between 
them mainly is, that the word used here 
more usually relates to a purchase of 
any kind ; the other is used strictly 
with reference to a ransom. The word 
here used is more general in its mean- 
ing ; the other is strictly appropriated 
to a ransom. This distinction is 
not observable here, however, and 
the word here used is employed in 
the proper sense of redeem. It occurs 
in the New Testament only in this 
place, and in ch. iv. 5. Eph. v. 16. 
Col. iv. 5. It properly means, to pur- 
chase, to buy up ; and then to purchase 
any one, to redeem, to set free. Here 
it means, that Christ had purchased, or 
set us free from the curse of the law, by 
his being made a curse for us. On the 
meaning of the words redeem and ran- 
som, see my Notes on Rom. iii. 25, and 
Lsa. xliii. 3. Comp. 2 Cor. v. 21. 
J From the curse of the law. The 
curse which the law threatens, and which 
the execution of the law would inflict ; 
the punishment due to sin. This must 
mean, that he has rescued us from the 
consequences of transgression in the 
world of wo ; he has saved us from the 
punishment which our sins have de- 
served. The word, " us" here, must 
refer to all who are redeemed ; that is, 
to the Gentiles as well as the Jews. 
The curse of the law is a curse which 
U due to sin, and cannot be regarded as 
applied particularly to any one class of 
men. All who violate the law of God, 



from the curse of the law, being- 
made a curse for us : for it is 
written, c Cursed is every one 
that hangeth on a tree : 

c De. 21. 23. 



however that law may be made known, 
are exposed to its penalty. The word 
" law" here, relates to the law of God 
in general, to all the laws of God made 
known to man. The law of God de- 
nounced death as the wages of sin. It 
threatened punishment in the future 
world forever. That would certainly 
have been inflicted, but for the coming 
and death of Christ. The world is lying 
by nature under this curse, and it is 
sweeping the race on to ruin, f Being 
made a curse for as. This is an ex- 
ceedingly important expression. Tindal 
renders it, " And was made a cursed for 
us." The Greek word is K±nrd^u., the 
same word which is used in ver. 10. 
See Note on that verse. There is 
scarcely any passage in the New Testa- 
ment on which it is more important to 
have correct views than this; and 
scarcely any one on which more erro- 
neous opinions have been entertained. 
In regard to it, we may observe that it 
does not mean, (1.) That by being 
made a curse, his character or work 
were in any sense displeasing to God. 
He approved always of what the Lord 
Jesus did, and he regarded his whole 
character with love and approbation. 
The passage should never be so inter- 
preted as to leave the impression that he 
was in any conceivable sense the object 
of the divine displeasure. (2.) He was 
not ill-deserving. He was not blame-wor- 
thy. He had done no wrong. He was 
holy, harmless, undefiled. No crime 
charged upon him was proved ; and 
there is no clearer doctrine in the Bible 
than that in all his character and work 
the Lord Jesus was perfectly holy and 
pure. (3.) He was not guilty in any 
proper sense of the word. The word 
guilty means, properly, to be bound to 
punishment for crime. It does not 
mean properly, to be exposed to suffer- 
ing, but it always, when properly used, 
implies the notion of personal crime. I 



334 



GALATIANS. 



[A. D. 58. 



know that theologians have used the 
word in a somewhat different sense, but 
it is contrary to the common and just 
apprehensions of men. When we say 
that a man is guilty, we instinctively 
think of his having committed a crime, 
or having done something wrong. When 
a jury finds a man guilty, it implies that 
the man has committed a crime, and 
ought to be punished. But in this 
sense, and in no conceivable sense, 
where the word is properly used, was 
the Lord Jesus guilty. (4.) It cannot 
be meant that the Lord Jesus properly 
bore the penalty of the law. His suf- 
ferings were in the place of the penalty, 
not the penalty itself. They were a 
substitution for the penalty, and were, 
therefore, strictly and properly vicarious, 
and were not the identical sufferings 
which the sinner would himself have 
endured. There are some things in the 
penalty of the law, which the Lord 
Jesus did not endure, and which a sub- 
stitute or a vicarious victim could not 
endure. Remorse of conscience is a 
part of the inflicted penalty of the law, 
and will be a vital part of the sufferings 
of the sinner in hell — but the Lord 
Jesus did not endure that. Eternity 
of sufferings is an essential part of the 
penalty of the law — but the Lord Jesus 
did not suffer forever. Thus there are 
numerous sorrows connected with the 
consciousness of personal guilt, which 
the Lord Jesus did not and cannot en- 
dure. (5.) He was not sinful, or a 
sinner, in any sense. He did not so 
take human guilt upon him, that the 
words sinful and sinner could with any 
propriety he applied to him. They are 
not applied to him in any way in the 
Bihle ; but the language there is unde- 
viating. It is, that in all senses he was 
holy and undefiled. And yet language 
is often used on this subject which is 
horrible and but little short of blasphe- 
my, as if he was guilty, and as if he 
was even the greatest sinner in the uni- 
verse. I have heard language used 
which sent a thrill of horror to my heart; 
and language may be found in the writ- 
ings of those who hold to the doctrine of 
imputation in the strictest sense, which 



is but little short of blasphemy. I have 
hesitated whether I should copy expres- 
sions here on this subject from one of 
the greatest and best of men, — I mean 
Luther, — to show the nature of the 
views which men sometimes entertain 
on the subject of the imputation of sin 
to Christ. But as Luther deliberately 
published them to the world in his fa- 
vourite book, which he used to call his 
" Catharine de Bora," after the name of 
his wife ; and as similar views are 
sometimes entertained now ; and as it 
is important that such views should be 
held up to universal abhorrence, — no 
matter how respectable the source from 
which they emanate, — I will copy a 
few of his expressions on this subject. 
" And this, no doubt, all the prophets 
did foresee in spirit, that Christ should 
become the greatest transgressor, mur- 
derer, adulterer, thief, rebel, and blas- 
phemer, THAT EVER WAS OR COULD BE 
in the world. For he being made a 
sacrifice for the sins of the whole world, is 
not now an innocent person and without 
sins ; is not now the Son of God, born of 
the Virgin Mary; but a sinner which hath 
and carrieth the sin of Paul, who was a 
blasphemer, an oppressor, and a perse- 
cutor; of Peter, which denied Christ; 
of David, which was an adulterer, a 
murderer, and caused the Gentiles to 
blaspheme the name of the Lord ; and, 
briefly, which hath and beareth all the 
sins of all men in his body : not that 
he himself committed them, but for that 
he received them, being committed or 
done of us, and laid them upon his own 
body, that he might make satisfaction 
for them with his own blood. There- 
fore, this general sentence of Moses 
comprehendeth him also (albeit in his 
own person he was innocent), because 
it found him amongst sinners and trans- 
gressors ; like as the magistrate taketh 
him for a thief, and punisheth him 
whom he findeth among other thieves 
and transgressors, though he never com- 
mitted any thing worthy of death. 
When the law, therefore, found him 
among thieves, it condemned and killed 
him as a thief." " If thou wilt deny 
him to be a sinner and accursed, deny, 



A. D. 58.] 



CHAPTER III. 



335 



also, that he was crucified and dead." 
" But if it be not absurd to confess and 
believe that Christ was crucified between 
two thieves, then it is not absurd to say 
that he was accursed, and of all sin- 
kers, THE GREATEST."* " God, OUr 

most merciful Father, sent his only Son 
into the world, and laid upon him all 
the sins of all men, saying, be thou Pe- 
ter, that denier ; Paul, that persecutor, 
blasphemer, and cruel oppressor ; David, 
that adulterer ; that sinner which did 
eat the apple in Paradise ; that thief 
which handed upon the cross; and, 
briefly, be thou the person which hath 
committed the sins of all men; see, 
therefore, that thou pay and satisfy for 
them." — Luther .on the Galatians, ch. 
iii. 13. [pp. 213—215. Ed. Lond. 
1838.] Luther was a great and holy 
man. He held, as firmly as any one 
can, to the personal holiness of the Re- 
deemer. But this language shows how 
imperfect and erroneous views may 
warp the language of holy men ; and 
how those sentiments led him to 
use language which is little less than 
blasphemy. Indeed, we cannot doubt 
that if Luther had heard this very lan- 
guage used by one of the numerous 
enemies of the gospel in his time, as 
applicable to the Saviour, he would 
have poured out the full torrent of his 
burning wrath, and all the stern denun- 
ciations of his most impassioned elo- 
quence, on the head of the scoffer and 
the blasphemer. It is singular, it is one 
of the remarkable facts in the history 
of mind, that a man with the New Tes- 
tament before him, and accustomed to 
contemplate daily its language, could 
ever have allowed himself to use ex- 
pressions like these of the holy and un- 
spotted Saviour. But what is the 
meaning of the language of Paul, it 
will be asked, when he says that he was 
"made a curse for us!'' In reply, I 
answer, that the meaning must be as- 
certained from the passage which Paul 
quotes in support of his assertion, that 
Christ was " made a curse for us." That 
passage is, " Cursed is every one that 



* The underscoring is mine. 



hangeth on a tree." This passage is 
found in Deut. xxi. 23. It occurs in a 
law respecting one who was hanged for 
a " sin worthy of death." ver. 22. The 
law was, that he should be buried the 
same day, and that the body should not 
remain suspended over the night, and 
it is added, as a reason for this, that 
" he that is hanged is accursed of God ;" 
or, as it is in the margin, " the curse of 
God." The meaning is. that when one 
was executed for crime in this manner, 
he was the object of the Divine displea- 
sure and malediction. Regarded thus 
as an object accursed of God, there was 
a propriety that the man who was exe- 
cuted for crime should be buried as 
soon as possible, that the offensive ob- 
ject should be hidden from the view. 
In quoting this passage, Paul leaves out 
the words " of God," and simply says, 
that the one who was hanged on a tree 
was held accursed. The sense of the 
passage before us is, therefore, that Jesus 
was subjected to what was regarded as 
an accursed death. He was treated in 
his death as if he had been a criminal. 
He was put to death in the same man- 
ner as he would have been if he had 
himself been guilty of the violation of 
the law. Had he been a thief or a mur- 
derer ; had he committed the grossest 
and the blackest crimes, this would have 
been the punishment to which he would 
have been subjected. This was the 
mode of punishment adapted to those 
crimes, and he was treated as if all these 
had been committed by him. Or, in 
other words, had he been guilty of all 
these, or any of these, he could not 
have been treated in a more shameful 
and ignominious manner than he was; 
nor could he have been subjected to a 
more cruel death. As has already been 
intimated, it does not mean that he was 
guilty, nor that he was not the object of 
the approbation and love of God, but 
that his death was the same that it 
would have been if he had been the 
vilest of malefactors, and that that death 
was regarded by the law as accursed. 
It was by such substituted sorrows that 
we are saved ; and he consented to die 
the most shameful and painful death, 



336 



GALATIANS. 



[A. D. 59. 



14 That a the blessing of 
Abraham might come on the 
Gentiles through Jesus Christ ; 

ttRo.4. 9,16. 

as if he were the vilest malefactor, in 
order that the most guilty and vile of 
the human race might be saved. In re- 
gard to the way in which his death is 
connected with our justification, see 
Note on ch. ii. 16. It maybe observed, 
also, that the punishment of the cross 
was unknown to the Hebrews in the 
time of Moses, and that the passage in 
Deut. xxi. 23, did not refer originally 
to that. Nor is it known that hang- 
ing criminals alive was practised among 
the Hebrews. Those who were guilty 
of great crimes were first stoned or 
otherwise put to death, and then their 
bodies were suspended for a few hours 
on a gibbet. In many cases, how- 
ever, merely the head was suspended 
after it had been severed from the body. 
Gen. xl. 17 — 19. Num. xxv. 4, 5. 
Crucifixion was not known in the time 
of the giving of the law ; but the Jews 
gave such an extent to the law in Deut. 
xxi. 23, as to include this mode of pu- 
nishment. See John xix. 31, seq. 
The force of the argument here, as 
used by the apostle Paul, is, that if to 
be suspended on a gibbet after having 
been put to death was regarded as a 
curse, it should not be regarded as a 
curse in a less degree to be suspended 
alive on a cross, and to be put to death 
in this manner. If this interpretation 
of the passage be correct, then it follows 
that this should never be used as im- 
plying, in any sense, that Christ was 
guilty, or that he was ill-deserving, or 
that he was an object of the Divine dis- 
pleasure, or that he poured out on him 
all his wrath. He was, throughout, an 
object of the Divine love and approba- 
tion. God never loved him more, or 
approved what he did more, than when 
he gave himself to death on the cross. 
He had no hatred towards him ; he had 
no displeasure to express towards him. 
And it is this which makes the atone- 
ment so wonderful and so glorious. 
Had he been displeased with him ; had 



that we might receive the pro- 
mise b of the Spirit through 
faith. 

b Is. 44. 3. Eze. 36. 27. Joel 2. 28, 29. 



the Redeemer been properly an object 
of his wrath ; had he in any sense de- 
served those sorrows, there would have 
been no merit in his sufferings ; there 
would have been no atonement. What 
merit can there be when one suffers 
only what he deserves 1 But what 
made the atonement so wonderful, so glo- 
rious, so benevolent ; what made it an 
atonement at all, was, that innocence 
was treated as if it were guilt ; that the 
most pure, and holy, and benevolent, 
and lovely being on earth should consent 
to be treated, and should be treated by 
God and man, as if he were the most 
vile and ill-deserving. This is the mys- 
tery of the atonement ; this shows the 
wonders of the Divine benevolence ; 
this is the nature of substituted sorrow ; 
and this lays the foundation for the offer 
of pardon, and for the hope of eternal 
salvation. 

14. That the blessing of Abraham. 
The blessing which Abraham enjoyed, 
to wit, that of being justified by faith. 
1 Might come on the Gentiles. As 
well as on the Jews. Abraham was 
blessed in this manner before he was 
circumcised (Rom. iv. 11), and the 
same blessing might be imparled to 
others also who are not circumcised. See 
this argument illustrated in the Notes 
on Rom. iv. 10—12. % Through 
Jesus Christ. Since he has been made 
a curse for all, and since he had no ex- 
clusive reference to the Jews or to any 
other class of men, all may come and 
partake alike of the benefits of his sal- 
vation, t That we might receive the 
promise of the Spirit. That all we 
who are Christian converts. The pro- 
mise of the Spirit, or the promised 
Spirit, is here put for all the blessings 
connected with the Christian religion. 
It includes evidently the miraculous 
agency of the Holy Spirit; and all his 
influences in renewing the heart, in 
sanctifying the soul, and in comforting 
the people of God. These influences 



A. D. 58.] 



CHAPTER III. 



337 



15 Brethren, I speak after the 
manner of men ; Though it be 
but a man's * covenant, yet if it 

1 testament. 

had been obtained in virtue of the suf- 
ferings and death of the Lord Jesus in 
the place of sinners, and these influ- 
ences were the sum of all the blessings 
promised by the prophets. 

15. Brelh-en, I speak after the man* 
ner of men. I draw an illustration from 
what actually occurs among men. The 
illustration is, that when a contract or 
agreement is made by men involving 
obligations and promises, no one can 
add to it or take from it. It will remain 
as it was originally made. So with 
God. He made a solemn promise to 
Abraham. That promise pertained to 
his posterity. The blessing was con- 
nected with that promise, and it was of 
the nature of a compact with Abraham. 
But if so, then this could not be effected 
by the law which was four hundred 
years after, and the law must have been 
given to secure some different object 
from that designed by the promise made 
to Abraham, ver, 19. But the promise 
made to Abraham was designed to se- 
cure the "inheritance," or the favour of 
God ; and if so, then the same thing 
could not be secured by the observance 
of the law, since there could not be two 
ways so unlike each other of obtaining 
the same thing. God cannot have two 
ways of justifying and saving men; 
and if he revealed a mode to Abraham, 
and that mode was by faith, then it 
could not be by the observance of the 
law which was given so long after. 
The main design of the argument and 
the illustration here (ver. 15, seq.) is 
to show that the promise made to Abra- 
ham was by no means made void by the 
giving of the law. The law had another 
design, which did not interfere with the 
promise made to Abraham. That stood 
on its own merits, irrespective of the 
demands and the design of the law. 
It is possible, as Rosenmuller suggests, 
that Paul may have had his eye on an 
objection to his view. The objection 
may have been that there were import- 
29 



be confirmed, no man disannul- 
led!, or addeth thereto. 

16 Now to Abraham a and his 

aGe. 12.3,7: 17.7. 



ant acts of legislation which succeeded 
the promise made to Abraham, and that 
that promise must have been superseded 
by the giving of the law. To this he 
replies that the Mosaic law given at a 
late period could not take away or nullify 
a solemn promise made to Abraham, 
but that it was intended for a different 
object, f Though it be but a mail's 
covenant. A compact or agreement be- 
tween man and man. Even in such a 
case no one can add to it or take from 
it. The argument here is, that such a 
covenant or agreement must be much 
less important than a promise made by 
God. But even that could not be an- 
nulled. How much less, therefore, 
could a covenant made by God be 
treated as if it were vain. The word 
covenant here (Jixd-<kn) is in the 
margin rendered " Testament ;" i. e. 
will. So Tindal renders it. Its proper 
classical signification is will or testa- 
ment, though in the Septuagint and in 
the New Testament it is the word 
which is used to denote a covenant or 
compact. See Note, Acts iii. 25. Here 
it is used in the proper sense of the 
word covenant, or compact; a mutual 
agreement between man and man. 
The idea is, that where such a cove- 
nant exists; where the faith of a man 
is solemnly pledged in this manner, no 
change can be made in the agreement. 
It is ratified, and firm, and final, 1 If 
it be confirmed. By a seal or other- 
wise. 1 No man disannulleth, &c. It 
must stand. No one can change it. 
No new conditions can be annexed ; 
nor can there be any drawing back 
from its terms. It binds the parties to 
a faithful fulfilment of all the condi- 
tions. This is well understood among 
men ; and the apostle says that the 
same thing must take place in regard 
to God. 

16. Now to Abraham and his seed. 
To him and his posterity. ^ Were the 
promises made. The promise here re- 



338 



GALATIANS. 



[A. D. 58. 



seed were the promises made. | many ; but as of one, And 
He saith not, And to seeds, as of thy seed, which is Christ. 



to 



ferred to was that which is recorded in 
Gen. xxii. 17, 18: "In blessing I will 
bless thee, and in multiplying I will 
multiply thy seed as the stars of heaven, 
and as the sand which is upon the sea- 
shore ; and in thy seed shall all the na- 
tions of the earth be blessed." ^ He 
saith not, And to seeds, as if many , but 
as of one, Sec. He does not use the 
plural term, as if the promise extended 
to many persons, but he speaks in the 
singular number, as if but one was in- 
tended ; and that one must be the 
Messiah. Such is Paul's interpretation ; 
such is evidently the sentiment which 
he intends to convey, and the argument 
which he intends to urge. He designs 
evidently to be understood as affirming 
that in the use of the singular number 
o-7r'iPU4. (seed), instead of the plural 
a-Tr^/unrct (seeds), there is a fair ground 
of argument to demonstrate that the 
promise related to Christ or the Mes- 
siah, and to him primarily if not ex- 
clusively. Now no one ever probably 
read this passage without feeling a 
difficulty, and without asking himself 
whether this argument is sound, and is 
worthy a man of candour, and especially 
of an inspired man. Some of the diffi- 
culties in the passage are these. (1.) 
The promise referred to in Genesis 
seems to have related to the posterity of 
Abraham at large, without any particu- 
lar reference to an individual. It is to 
his seed ; his descendants ; to all his 
seed or posterity. Such would be the 
fair and natural interpretation should 
it be read by hundreds or thousands of 
persons who had never heard of the 
interpretation here put upon it by Paul. 
(2.) The argument of the apostle seems 
to proceed on the supposition that the 
word "seed" (o-tt^/u-j.) , i. e. posterity, 
here cannot refer to more than one per- 
son. If it had, says he, it would have 
been in the plural number. But the 
fact is, that the word is often used to 
denote posterity at large ; to refer to 
descendants without limitation, just as 
the word posterity is with us ; and it is 



a fact, moreover, that the word is not 
used in the plural at all to denote a pos- 
terity, the singular form being con- 
stantly employed for that purpose. Any 
one who will open Tromm's Concord- 
ance to the Septuagint, or Schmids' 
on the New Testament, will see the 
most ample confirmation of this remark. 
Indeed the plural form of the word is 
never used except in this place in Gala- 
tians. The difficulty, therefore, is, that 
the remark here of Paul appears to be 
a trick of argument, or a quibble more 
worthy of a trifling Jewish Rabbi, than 
of a grave reasoner or an inspired man. 
I have stated this difficulty freely just 
as I suppose it has struck hundreds of 
minds, because I do not wish to shrink 
from any real difficulty in examining 
the Bible, but to see whether it can be 
fairly met. In meeting it, expositors 
have resorted to various explanations, 
most of them, as it seems to me, unsa- 
tisfactory, and it is not necessary to de- 
tail them. Bishop Burnet, Doddridge, 
and some others suppose that the apos- 
tle means to say that the promises made 
to Abraham were not only appropriated 
to one class of his descendants, that is, 
to those by Isaac, but that they centred 
in one illustrious person, through whom 
all the rest are made partakers of the 
blessings of the Abrahamic covenant. 
This Doddridge admits the apostle says 
in "bad Greek," but still he supposes 
that this is the true exposition. Noessett 
and Rosenmuller suppose that by the 
word a-7rigfjt.% {seed) here, is not meant 
the Messiah, but Christians in general; 
the body of believers. But this is evi- 
dently in contradiction of the apostle, 
who expressly affirms that Christ was 
intended. It is also liable to another ob- 
jection that is fatal to the opinion. The 
very point of the argument of the apos- 
tle is, that the singular and not the 
plural form of the word is used, and 
that therefore, an individual and not a 
collective body or a number of indivi- 
duals is intended. But according to this 
interpretation the reference is, in fact, to 



A, D. 58.] 



CHAPTER III. 



339 



a numerous body of individuals, to the 
whole body of Christians. Jerome af- 
firms that the apostle made use of a 
false argument, which, although it might 
appear well enough to the stupid Gala- 
tians, would not be approved by wise or 
learned men. — Chandler. Borger en- 
deavours to show that this was in ac- 
cordance with the mode of speaking 
and writing among the Hebrews, and 
especially that the Jewish Rabbis were 
accustomed to draw an argument like 
this from the singular number, and that 
the Hebrew word (j.n?) seed is often 
used by them in this manner. See his 
remarks as quoted by Bloomfield in loc. 
But the objection to this is, that though 
this might be common, yet it is not the 
less a quibble on the word, for certainly 
the very puerile reasoning of the Jewish 
Rabbis is no good authority on which 
to vindicate the authority of an apostle. 
Locke and Clarke suppose that this re- 
fers to Christ as the spiritual head of 
the mystical body, and to all believers 
in him. Le Clerc supposes that it is an 
allegorical kind of argument, that was 
fitted to convince the Jews only, who 
were accustomed to this kind of reason- 
ing. I do not know but this solution 
may be satisfactory to many minds, and 
that it is capable of vindication, since it 
is not easy to say how far it is proper to 
make use of methods of argument used 
by an adversary in order to convince 
them. The argumentum ad hominem 
is certainly allowable to a certain extent, 
when designed to show the legitimate 
tendency of the principles advanced by 
an opponent. But here there is no evi- 
dence that Paul was reasoning with an 
adversary. He was showing the Gala- 
tians, not the Jews, what was the truth, 
and justice to the character of the apos- 
tle requires us to suppose that he would 
make use of only such arguments as 
are in accordance with the eternal prin- 
ciples of truth, and such as may be 
seen to be true in all countries and at 
all times. The question then is, whether 
the argument of the apostle here drawn 
from the use of tin; singular word 
a-TTi^/uu (seed), is one that can be seen to 
be sound ! or is it a mere quibble, as 



Jerome and Le Clerc suppose 1 or is it 
to be left to be presumed to have had a 
force which we cannot now trace ; for 
this is possible. Socrates and Plato may 
have used arguments of a subtle nature, 
based on some nice distinctions of words 
which were perfectly sound, but which 
we, from our necessary ignorance of 
the delicate shades of meaning in the 
language, cannot now understand. Per- 
haps the following remarks may show 
that there is real force and propriety in 
the position which the apostle takes 
here. If not, then I confess my inabi- 
lity to explain the passage. (1.) There 
can be no reasonable objection to the 
opinion that the promise originally 
made to Abraham included the Messiah, 
and the promised blessings were to de- 
scend through him. This is so often 
affirmed in the New Testament, that to 
deny it would be to deny the repeated 
declarations of the sacred writers, and 
to make war on the whole structure of 
the Bible. See particularly Rom. iv. 
Comp. John viii. 56. If this general 
principle be admitted, it will remove 
much perplexity from the controversy. 
(2.) The promise made to Abraham 
(Gen. xxii. 18), "and in thy seed 
("i;n?2, Sept. sv tgj !?7ri£/u'JLri <rov, where 
the words both in Heb. and in Gr. are 
in the singular number) shall all the 
nations of the earth be blessed," cannot 
refer to all the seed or the posterity of 
Abraham taken collectively. He had 
two sons, Isaac by Rebecca, andlshmael 
by Hagar, besides numerous descend- 
ants by Keturah. Gen. xxv. 1, seq. 
Through a large part of these no par- 
ticular blessings descended on the hu- 
man family, and there is no sense in 
which all the families of the earth are 
particularly blessed in them. On any 
supposition, therefore, there must have 
been some limitation of the promise ; 
or the word " seed" was intended to in- 
clude only some portion of his descend- 
ants, whether a particular branch or an 
individual, does not yet appear. It 
must have referred to apart only of the 
posterity of Abraham, but to what part 
is to be learned only by subsequent re- 
velations. (3.) It was the intention 



340 



GALAT1ANS, 



[A. D. 58. 



17 And this I say, That 
the covenant that was confirmed 



of God to confine the blessing to one 
branch of the family, to Isaac and his 
descendants. The peculiar promised 
blessing was to be through him, and 
not through the family of Ishmael. 
This intention is often expressed. Gen. 
xvii. 19 — 21 ; xxi. 12; xxv. 11. Comp. 
Rom. ix. 7. Heb. xi. 18. Thus the 
original promise of a blessing through the 
posterity of Abraham became somewhat 
narrowed down, so as to show that there 
was to be a limitation of the promise to 
a particular portion of his posterity. 
(4.) If the promise had referred to the 
two branches of the family ; if it had 
been intended to include Ishmael as 
well as Isaac, then some term would 
have been used that would have ex- 
pressed this. So unlike were Isaac and 
Ishmael ; so different in the circum- 
stances of their birth and their future 
life; so dissimilar were the prophecies 
respecting them, that it might be said 
that their descendants were two races 
of men ; and in Scripture the race of 
Ishmael ceased to be spoken of as the 
descendants or the posterity of Abra- 
ham. There was a sense in which the 
posterity of Isaac was regarded as the 
seed or posterity of Abraham in which 
the descendants of Ishmael were not ; 
and the term <r7r'ig/j.ct or " seed" there- 
fore properly designated the posterity of 
Isaac. It might be said, then, that the 
promise " to thy seed" did not refer to the 
two races, as if he had said <r?rift&<rx,, 
"seeds," but to one (a-Trs^/mct), ' the seed' 
of Abraham, by way of eminence. 
(5.) This promise was subsequently 
narrowed down still more, so as to in- 
clude only one portion of the descend- 
ants of Isaac. Thus it was limited to 
the posterity of Jacob, Esau being ex- 
cluded ; subsequently the peculiar bless- 
ing was promised to the family of 
Judah, one of the twelve sons of Jacob 
(Gen. xlix. 10) ; in subsequent times 
it was still further narrowed down or 
limited to the family of Jesse ; then to 
that of David ; then to that of Solomon, 



before of God in Christ, the 
law, which a was four hundred 

a Ex. 12. 40, 41 



until it terminated in the Messiah. The 
original intention of the promise was 
that there should be a limitation, and 
that limitation was made from age 
to age, until it terminated in the Mes- 
siah, the Lord Jesus Christ. By being 
thus narrowed down from age to age, 
and limited by successive revelations, 
it was shown that the Messiah was emi- 
nently intended, — which is what Paul 
says here. The promise was indeed at 
first general, and the term used was of 
the most general nature ; but it was 
shown from time to time that God 
intended that it should be applied only 
to one branch or portion of the family 
of Abraham ; and that limitation was 
finally so made as to terminate in the 
Messiah. This I take to be the mean- 
ing of this very difficult passage of 
Scripture ; and though it may not be 
thought that all the perplexities are re- 
moved by these remarks, yet I trust they 
will be seen to be so far removed as 
that it will appear that there is real force 
in the argument of the apostle, and that 
it is not a mere trick of argument, or a 
quibble unworthy of him as an apostle 
and a man. 

17. The covenant which was con- 
firmed before of God. By God, in his 
promise to Abraham. It was confirmed 
before the giving of the law. The con- 
firmation was the solemn promise which 
God made to him. \ In Christ. 
With respect to the Messiah ; a cove- 
nant relating to him, and which pro- 
mised that he should descend from 
Abraham. The word " in," in the 
phrase i; in Christ," does not quite ex- 
press the meaning of the Greek e»$ 
Xgirrov. That means rather " unto 
Christ;" or unto the Messiah ; that is, 
the covenant had respect to him. This 
is a common signification of the propo- 
sition ik. t The law. The law given 
by God to Moses on mount Sinai. 
f Which was four hundred and thirty 
years after. In regard to the difficulties 
which have been felt respecting the 



A. D. 58.] 



CHAPTER III. 



341 



and thirty years after, cannot 
disannul, that it should make 
the promise of none effect. 
18 For if a the inheritance be 



chronology referred to here. See the 
Note on Acts vii. 6. The exact time 
here referred to was probably when 
Abraham was called, and when the pro- 
mise was first made to him. Assuming 
that as the time referred to, it is not 
difficult to make out the period of four 
hundred and thirty years. That pro- 
mise was made when Abraham was 
seventy-five years old. Gen. xii. 3, 4. 
From that time to the birth of Isaac, 
when Abraham was a hundred years 
old, was twenty-five years. Gen. xxi. 5. 
Isaac was sixty when Jacob was born. 
Gen. xxv. 26. Jacob went into Egypt 
when he was one hundred and thirty 
years old. Gen. xlvii. 9. And the 
Israelites sojourned there, according to 
the Septuagint (Ex. xii. 40), two hun- 
dred and fifteen years, which completes 
the number. See Doddridge, Whitby, 
and Bloomfield. This was doubtless 
the common computation in the time of 
Paul; and as his argument did not de- 
pend at all on the exactness of the reck- 
oning, he took the estimate which was 
in common use, without pausing or 
embarrassing himself by an inquiry 
whether it was strictly accurate or not. 
His argument was the same, whether 
the law was given four hundred and 
thirty years after the promise, or only 
two hundred years. The argument is, 
that a law given after the solemn pro- 
mise which had been made and con- 
firmed, could not make that promise 
void. It would still be binding accord- 
ing to the original intention ; and the 
law must have been given for some pur- 
pose entirely different from that of the 
promise. No one can doubt the sound- 
ness of this argument. The promise 
to Abraham was of the nature of a 
compact. 13 ut no law given by one of 
the parties to a treaty or compact can 
disannul it. Two nations make a 
treaty of peace, involving solemn pro- 
mises, pledgeB, and obligations. No 
29* 



of the law, it is no more of 
promise : but God gave it to 
Abraham by promise. 

a Ro. 4. 14. 



law made afterwards by one of the na- 
tions can disannul or change that treaty. 
Two men make a contract with solemn 
pledges and promises. No act of one 
of the parties can change that, or alter 
the conditions. So it was with the 
covenant between God and Abraham. 
God made to him solemn promises 
which could not be affected by a future 
giving of a law. God would feel him- 
self to be under the most solemn obli- 
gation to fulfil all the promises which 
he had made to him. 

18. For if the inheritance. The 
inheritance promised to Abraham. The 
sum of the promise was, that " he 
should be the heir of the world." See 
Rom. iv. 13, and the Note on that verse. 
To that heirship or inheritance Paul 
refers here, and says that it was an es- 
sential part of it that it was to be in 
virtue of the promise made to him, and 
not by fulfilling the law. f Be of the 
law. If it be by observing the law of 
Moses ; or if it come in any way by 
the fulfilling of law. This is plain. 
Yet the Jews contended that the 
blessings of justification and salvation 
were to be in virtue of the observance 
of the law of Moses. But if so, says 
Paul, then it could not be by the pro- 
mise made to Abraham, since there 
could not be two ways of obtaining the 
same blessing, f But God gave it to 
Abraham by promise. That, says Paul, 
is a settled point. It is perfectly clear ; 
and that is to be held as an indisputable 
fact, that the blessing was given to 
Abraham by a promise. That promise 
was confirmed and ratified hundreds of 
years before the law was given, and 
the giving of the law could not affect it. 
But that promise was, that he would be 
the ancestor of the Messiah, and that in 
him all the nations of the earth should 
be blessed. Of course, if they were to 
be blessed in this way, then it was not 
to be by the obsorvanco of the law, and 



342 



GALATIANS. 



[A. D. 58. 



19 Wherefore then serveth 
the law? a It was added because 

a Ro. 5. 20. 



the law must have been given for a dif- 
ferent purpose. What that was, he 
states in the following verses. 

19. Wherefore then serveth the law ? 
This is obviously an objection which 
might be urged to the reasoning which 
the apostle had pursued. It was very 
obvious to ask, if the principles which 
he had laid down were correct, of what 
use was the law ] Why was it given at 
all"? Why were there so many wonderful 
exhibitions of the Divine power at its pro- 
mulgation 1 Why were there so many 
commendations of it in the Scriptures 1 
And why were there so many injunc- 
tions to obey it 1 Are all these to be re- 
garded as nothing ; and is the law to be 
esteemed as worthless 1 To all this, the 
apostle replies that the law was not use- 
less, but that it was given by God for 
great and important purposes, and 
especially for purposes closely con- 
nected with the fulfilment of the pro- 
mise made to Abraham and the work 
of the Mediator. | It was added 
(•?rgG3-sTs3-»). It was appended to all the 
previous institutions and promises. It 
was an additional arrangement on the 
part of God for great and important 
purposes. It was an arrangement sub- 
sequent to the giving of the promise, 
and was intended to secure important 
advantages until the superior arrange- 
ment under the Messiah should be in- 
troduced, and was with reference to 
that, f Because of transgressions. On 
account of transgressions, or with re- 
ference to them. The meaning is, that 
the law was given to show the true na- 
ture of transgressions, *r to show what 
was sin. It was not to reveal a way of 
justification, but it was to disclose the 
true nature of sin ; to deter men from 
committing it ; to declare its penalty ; to 
convince men of it, and thus to be 
" ancillary" to, and preparatory to the 
work of redemption through the Re- 
deemer. This is the true account of 
the law of God as given to apostate I 
man, and this use of the law still exists. I 



of transgressions, till the seed 
* should come to whom the pro- 

b ver. 16. 



This effect of the law is accom- 
plished, (1.) By showing us what 
God requires, and what is duty. It is 
the straight rule of what is right ; and 
to depart from that is the measure of 
wrong. (2.) It shows us the nature 
and extent of transgression by showing 
us how far we have departed from it. 
(3.) It shows what is the just penalty 
of transgression, and is thus fitted to re- 
veal its true nature. (4.) It is fitted to 
produce conviction for sin, and thus 
shows how evil and bitter a thing trans- 
gression is. See Notes on Rom. iv. 15 ; 
vii. 7 — 11. (5.) It thus shows its own 
inability to justify and save men, and 
is a preparatory arrangement to lead 
men to the cross of the Redeemer. See 
Note on ver. 24. At the same time, 
(6.) The law was given with reference 
to transgressions in order to keep men 
from transgression. It was designed to 
restrain and control them by its denun- 
ciations, and by the fear of its threat- 
ened penalties. When Paul says that 
the law was given on account of trans- 
gressions, we are not to suppose that 
this was the sole use of the law ; but that 
this was a main or leading purpose. It 
may accomplish many other important 
purposes (Calvin), but this is one lead- 
ing design. And this design it still 
accomplishes. It shows men their 
duty. It reminds them of their guilt. 
It teaches them how far they have 
wandered from God. It reveals to them 
the penalty of disobedience. It shows 
them that justification by the law is 
impossible, and that there must be some 
other way by which men must be saved. 
And since these advantages are derived 
from it, it is of importance that that 
law should be still proclaimed, and that 
its high demands and its penalties 
should be constantly held up to the 
view of men. f Till the seed should 
come, &c. The Messiah, to whom the 
promise particularly applied. See ver. 
16. It, is not implied here that the law 
would be of no use after that, but that 



A. X). 58.] 



CHAPTER III. 



343 



mise was made ; and it was 

a Ac. 7. 53. He. 2.2. 

b Ex. 20. 19—22. De. 5. 22—31. 



it would accomplish important purposes 
before that. A large portion of the 
laws of Moses would then indeed cease 
to be binding. They were given to 
accomplish important purposes among 
the Jews until the Messiah should come, 
and then they would give way to the 
more important institutions of the gos- 
pel. But the moral law would continue 
to accomplish valuable objects after his 
advent, in showing men the nature of 
transgression and leading them to the 
cross of Christ. The essential idea of 
Paul here is, that the whole arrangement 
of the Mosaic economy, including all 
his laws, was with reference to the 
Messiah. It was a part of a great and 
glorious whole, It was not an inde- 
pendent thing. It did not stand by 
itself. It was incomplete and in many 
respects unintelligible until he came — 
as one part of a tally is unmeaning and 
useless until the other is found. In 
itself it did not justify or save men, 
but it served to introduce a system by 
which they could be saved. It con- 
tained no provisions for justifying men, 
but it was in the design of God an 
essential part of a system by which 
they could be saved. It was not a 
whole in itself, but it was a part of a 
glorious whole, and led to the comple- 
tion and fulfilment of the entire scheme 
by which the race could be justified 
and brought to heaven. ^ And it was 
ordained by angels. That is, the law 
was ordained by angels. The word 
ordained here (^xT-x^si?) usually means 
to arrange ; to dispose in order ; and is 
commonly used with reference to the 
marshalling of an army. In regard to 
the sentiment here that the law was 
ordained by angels, see the Note on 
Acts vii. 53. The Old Testament 
makes no mention of the presence of 
angels at the giving of the law, but it 
was a common opinion among the Jews 
that the law was given by the instru- 
mentality of angels, and arranged by 
them ; and Paul speaks in accordance 
with this opinion. Comp. Heb. ii, 2. 



ordained by angels a in the hand 
h of a Mediator. 

The sentiment here is that the law was 
prescribed, ordered, or arranged by the 
instrumentality of the angels; an opi- 
nion, certainly, which none can prove 
not to be true. In itself considered, 
there is no more absurdity in the opinion 
that the law of God should be given by 
the agency of angels, than there is that 
it should be done by the instrumentality 
of man. In the Septuagint (Deut. 
xxxiii. 2) there is an allusion of the 
same kind. The Hebrew is, " From his 
right hand went a fiery law for them." 
The LXX. render this, "His angels 
with him on his right-hand." Comp. Jo- 
seph. Ant. xv. 5. 3. That angels were 
present at the giving of the law is more 
than implied, it is believed, in two pas- 
sages of the Old Testament. The one 
is that which is referred to above, and a 
part of which the translators of the Sep- 
tuagint expressly apply to angels. Deut. 
xxxiii. 2. The Hebrew is, " Jehovah 
came from Sinai, and rose up from Seir 
unto them ; he shined forth from mount 
Paron, and he came [literally] with ten 
thousands of holiness ;" that is, with his 
holy ten thousands, or with his holy 
myriads (vnp n^ain). By the holy 
myriads here mentioned what can be 
meant - but the angels? The word 
" holy" in the Scriptures is not given to 
storms and winds and tempests ; and 
the natural interpretation is, that he was 
attended with vast hosts of intelligent 
beings. The same sentiment is found 
in Ps. Ixviii. 17: "The chariots of 
God are myriads, thousands repeated; 
the Lord is in the midst of them, as in 
Sinai, as in his sanctuary." Does not 
this evidently imply that when he gave 
the law on mount Sinai he was sur- 
rounded by a multitude of angels ? See 
Stuart on the Hebrews, Excursus viii. 
pp. 565 — 567. It may be added, that in 
the fact itself there is no improbability. 
What is more natural than to suppose 
that when the law of God was promul- 
gated in such a solemn manner on 
mount Sinai to a world, that the angels 
should be present 1 If any occasion on 



344 



GALATIANS. 



[A. D. 58. 



earth has ever occurred where their 
presence was allowable and proper, 
assuredly that was one. And yet the 
Scriptures abound with assurances that 
the angels are interested in human 
affairs, and that they have had an im- 
portant agency in the concerns of man. 
1 In the hand. That is, under the 
direction, or control of. To be in the 
hand of one is to be under his control ; 
and the idea is, that while this was done 
by the ordering of the angels or by 
their disposition, it was under the con- 
trol of a Mediator. Rosenmuller, how- 
ever, and others suppose that this means 
simply by (per') ,• that is, that it was 
done by the instrumentality of a Me- 
diator. But it seems to me to imply 
more than this ; that the Mediator here 
referred to had some jurisdiction or con- 
trol over the law thus given ; or that it 
was subject to him, or with reference to 
him. The interpretation however will 
be affected by the view which is taken 
of the meaning of the word Mediator. 
^Ofa Mediator. The word Mediator 
(Mar/T»?) means properly one who in- 
tervenes between two parties, either as 
an interpreter or internuncius, or as an 
intercessor or reconciler. In the New 
Testament, in all the places where it 
occurs, unless the passage before us be 
an exception, it is applied to the Lord 
Jesus, the great Mediator between God 
and man. 1 Tim. ii. 5. Heb. viii. 6 ; 
ix. 15; xii. 24. There has been some 
difference of opinion as to the reference 
of the word here. Rosenmuller, Gro- 
tius, Doddridge, Bloomfield, Robinson 
(Lex.), Chandler, and many others sup- 
pose that it \-efers to Moses. Calvin 
and many others suppose that the refer- 
ence is to Christ. The common senti- 
ment among expositors undoubtedly is, 
that the reference is to Moses ; and it is 
by no means easy to show that that is 
not the correct opinion. But to me it 
seems that there are reasons why it 
should be regarded as having reference 
to the great Mediator between God and 
man. Some of the reasons which 
incline me to this opinion, are, (1.) 
That the name Mediator is not, so far 
as I know, applied to Moses elsewhere 



in the Scriptures. (2.) The name is 
appropriated to the Lord Jesus. This 
is certainly the case in the New Testa- 
ment, unless the passage before us be an 
exception ; and the name is not found in 
the Old Testament. (3.) It is difficult 
to see the pertinency of the remark 
here, or the bearing on the argument 
on the supposition that it refers to 
Moses. How would it affect the drift 
and purport of the apostle's reasoning ] 
How would it bear on the case 1 ? But 
on the supposition that it refers to the 
Lord Jesus, that would be a material 
fact in the argument. It would show 
that the law was subordinate to the 
Messiah, and was with reference to him. 
It was not only subservient by being 
ordained by angels, but as being under 
the Mediator, and with reference to him 
until he, the " promised seed," should 
come. (4.) It is only by such an 
interpretation that the following " vexed" 
verse can be understood. If that be 
applied to Moses, I see not that any 
sense can be affixed to it that shall be 
pertinent or intelligible. These rea- 
sons may not appear satisfactory to 
others ; and I admit they are not as 
clear as would be desirable that reasons 
should be in the exposition of the Bible, 
but they may be allowed perhaps to 
have some weight. If they are of 
weight, then the sentiment of the pas- 
sage is, that the law was wholly subor- 
dinate, and could not make the promise 
of no effect. For, (1.) It was given 
hundreds of years after the promise. 
(2.) It was under the direction of 
angels, who must themselves be inferior 
to, and subordinate to the Messiah, the 
Mediator between God and man. If 
given by their agency and instrumental- 
ity, however important it might be, 
it could not interfere with a direct pro- 
mise made by God himself, but must be 
subordinate to that promise. (3.) It 
was under the Mediator, the promised 
Messiah. It was in his hand, and sub- 
ject to him. It was a part of the great 
plan which was contemplated in the 
promise, and was tributary to that, and 
must be so regarded. It was not an 
independent scheme; not a thing that 



A.D.58.] 



CHAPTER III. 



345 



20 Now a mediator is not a 

(iDe.6.4. 

stood by itself; but a scheme subordi- 
nate and tributary, and wholly under 
the control of the Mediator, and a part 
of the plan of redemption, and of 
course to be modified or abrogated just 
as that plan should require, and to be 
regarded as wholly tributary to it. This 
view will accord certainly with the 
argument of Paul, and with his design 
in showing that the law could by 
no means, and in no way, interfere 
with the promise made to Abraham, but 
must be regarded as wholly subordinate 
to the plan of redemption. 

20. N.iw a mediator is not a mediator 
of one, &c. This verse has given great 
perplexity to commentators. " There 
is, unquestionably," says Bloomfield, 
" no passage in the New Testament 
that has so much, and to so little purpose, 
exercised the learning and ingenuity 
of commentators as the present, which 
seems to defy all attempts to elicit any 
satisfactory sense, except by methods so 
violent as to be almost the same thing 
as writing the passage afresh." In re- 
gard, however, to the truth of the de- 
clarations here — that " a mediator is not 
a mediator of one," and that " God is 
one" — there can be no doubt, and no 
difficulty. The very idea of a mediator 
supposes that there are two parties or 
persons between whom the mediator 
comes either to reconcile them or to 
bear some message from the one to the 
other; and it is abundantly affirmed 
also in the Old Testament that there is 
but one God. See Deut. vi. 4. But 
the difficulty is, to see the pertinency or 
the bearing of the remark on the argu- 
ment of the apostle. What does he 
intend to illustrate by the declaration? 
and how do the truths which he states, 
illustrate the point before him 1 It is not 
consistent with the design of these 
Notes to detail the numerous opinions 
which have been entertained of the 
passage. They may be found in the 
larger commentaries, and particularly 
may be seen in Koppe, Excursus vii. 
on the Galatians. After referring to a 



mediator of one, but God a is 
one. 

number of works on the passage. 
Rosenmuller adopts the following inter- 
pretation, proposed by Noessett, as ex- 
pressing the true sense. But he (i. e 
Moses) is not a mediator of one race 
(to wit the Abrahamic), but God is the 
same God of them and of the Gentiles. 
The sense according to this is, that 
Moses had not reference in his office 
as mediator or as internuncius to the 
descendants of Abraham, or to that one 
seed or race, referred to in the promise. 
He added the hard conditions of the 
law ; required its stern and severe ob- 
servances ; his institutions pertained to 
the Jews mainly. They indeed might 
obtain the favour of God, but by com- 
pliance with the severe laws which he 
had ordained. But to the one seed, the 
whole posterity of Abraham, they con- 
cerning whom the promise was made, 
the Gentiles as well as the Jews, he 
had no reference in his institutions: all 
their favours, therefore, must depend on 
the fulfilment of the promise made to 
Abraham. But God is one and the 
same in reference to all. His promise 
pertains to all. He is the common God 
to the Jews and the Gentiles. There is 
great difficulty in embracing this view 
of the passage, but it is not necessary 
for me to state the difficulty, or to 
attempt to show that the view here pro- 
posed cannot be defended. Whitby 
has expressed substantially the same 
interpretation of this passage. "But 
this mediator (viz. Moses) was only 
the mediator of the Jews, and so was 
only the mediator of one party, to 
whom belonged the blessing of Abra- 
ham, ver. 8. 14. But God, who made 
the promise, ' That in one should all 
the families of the earth be blessed,' is 
one ; the God of the other party, the 
Gentiles as well as the Jews, and so as 
ready to justify the one as the other." 
According to this interpretation, the 
sense is, that Moses was mediator of 
one part of Abraham's seed, the Israel- 
ites; but was not the mediator of the 
Other part of that seed, the Gentiles ; 



346 



GALATIANS. 



[A.D. 58. 



yet there was the same God to both 
parties, who was equally ready to justify 
both. Locke has expressed a view of 
the passage which differs somewhat 
from this, but which has quite as much 
plausibility. According to his exposi- 
tion it means, that God was but one of 
the parties to the promise. The Jews 
and the Gentiles made up the other. 
But at the giving of the law Moses was 
a mediator only between God and the 
Israelites, and, therefore, could not 
transact any thing which would tend 
to the disannulling of the promise 
which was between God and the Jews 
and Gentiles together, the other party 
to the promise. Or in other words, at 
the covenant made on mount Sinai, 
there was really present but one of the 
parties, and consequently nothing could 
be done that would affect the other. 
Moses did not appear in behalf of the 
Gentiles. They had no representative 
there. He was engaged only for the 
Jews, for a part only of the one party, 
and that part could not transact any 
thing for the whole. The giving of the 
law, therefore, could not affect the pro- 
mise which was made to Abraham, and 
which related to the Jews and the Gen- 
tiles as together constituting one party. 
This view is plausible. It has been 
adopted by Doddridge, and perhaps 
may be the true interpretation. No 
one can deny, however, that it is forced, 
and that it is far from being obvious. 
It seems to be making a meaning for 
the apostle, or furnishing him with an 
argument, rather than explaining the 
one which he has chosen to use ; and 
it may be doubted whether Paul would 
have used an argument that required so 
much explanation as this before it could 
be understood. All these expositions 
proceed on the supposition that the 
word " mediator" here refers to Moses, 
and that the transaction here referred to 
was that on mount Sinai. I would 
suggest a sense of the passage which I 
have found in none of the commentaries 
which I have consulted, and which I 
would, therefore, propose with diffidence. 
All that I can claim for it is, that it 
may possibly be the meaning. Accord- 



ing to the view which I shall submit, the 
words here are to be regarded as used 
in their usual signification ; and the 
simplest interpretation possible is to be 
given to the propositions in the verse. 
One proposition is, that a mediator is 
not appointed with reference to one par- 
ty, but to two. This proposition is uni- 
versal. Wherever there is a mediator 
there are always two parties. The 
other proposition is, that God is one; 
that is, that he is the same one God, in 
whatever form his will may be made 
known to men, whether by a promise 
as to Abraham, or by the law as to 
Moses. The interpretation which I 
would propose embraces the following 
particulars. (1.) The design of the 
apostle is, to show that the giving of 
the law could not abrogate or affect the 
promise made to Abraham ; and to 
show at the same time what is its true 
object. It could not annul the pro- 
mises, says Paul. It was given long 
after, and could not affect them. ver. 17. 
It was an addition, an appendage, a 
subsequent enactment for a specific 
purpose, yet a part of the same general 
plan, and subordinate to the Mediator, 
ver. 19. It was to be shown also that 
the law was not against the promises 
of God. It was a good law (ver 21) ; 
and was not designed to be an opposing 
system, or intended to counteract the 
promise, or the scheme of salvation by 
promise, but was a part of the same 
great plan. (2.) A mediator always 
supposes two parties. In all the trans- 
actions, therefore, where a mediator is 
employed, there is supposed to be two 
parties. When, therefore, the promise 
was made to Abraham with reference 
to the Messiah, the great Mediator ; and 
when the law was given in the hand 
of the Mediator, and under his control, 
there is always supposed to be two 
parties. (3.) The whole arrangement 
here referred to is under the Mediator, 
and with reference to him. The pro- 
mise made to Abraham had reference 
to him and to those who should believe 
on him ; and the law given by Moses 
was also under him, and with reference 
to him. He was the grand object and 



A. D. 59.] 



2 1 Is the law then against 

a Mat. 5. 17. 6 c. 2. 21. 



CHAPTER III 
the 



agent of all. He was the Mediator 
with reference to both. Each transac- 
tion had reference to him, though in 
different ways ; the transaction with 
Abraham relating to him in connexion 
with a promise ; the transaction at the 
giving of the law being under his con- 
trol as Mediator, and being a part of 
the one great plan. There was an 
identity of plan ; and the plan had 
reference to the Messiah, the great 
Mediator. (4.) God is one and the 
same. He is throughout one of the 
parties ; and he does not change. How- 
ever the arrangements may vary, whether 
in giving the law or imparting a pro- 
mise, he is the same. There is but one 
God in all the transaction ; and he, 
throughout, constitutes one of the par- 
ties. The other party is man, at first 
receiving the promise from this one 
God with reference to the Mediator 
through Abraham, and then receiving 
the law through the same Mediator on 
mount Sinai. He is still the one party 
unchanged ; and there is the same Me- 
diator implying ail-along that there are 
two parties. (5.) It follows, therefore, 
agreeably to the argument of the apos- 
tle, that the law given so long after the 
promise, could not abrogate it, because 
they pertained to the same plan, were 
under the same one God, who was one 
unchanging party in all this transaction, 
and had reference to the same Mediator 
and were alike under his control. It 
followed, also, that the law was tem- 
porary (ver. 1 9) ; interposed for import- 
ant purposes until the "seed should 
come," because it was a part of the 
same general arrangement, and was 
under the control of the same Mediator, 
and directed by the same one God, the 
unchanging one party in all these 
transactions. It followed, further, that 
the one could not be against the other 
(ver. 21), because they were a part of 
the same plan, under the control of the 
same Mediator, and where the same 
God remained unchanged as the one 
party. All that is assumed in this 



promises of God ? 
for if b there had 



347 

God forbid : 
been a law 



interpretation is, (a) That there was but 
one plan or arrangement; or that the 
transaction with Abraham and with 
Moses were parts of one great scheme; 
and, (b) That the Mediator here referred 
to was not Moses, but the Messiah, the 
Son of God. The following paraphrase 
will express the sense which I have 
endeavoured to convey. ' The giving 
of the law could not annul or abrogate 
the promise made to Abraham. It was 
long after that, and it was itself sub- 
servient to that. It was given by the 
instrumentality of angels, and it was 
entirely under the control of the Me- 
diator, the Messiah. The plan was 
one ; and all the parts of it, in the pro- 
mise made to Abraham and in the giv- 
ing of the law, were subordinate to 
him. A mediator always supposes two 
parties, and the reference to the media- 
tor, alike in the promise to Abraham 
and in the giving of the law, supposes 
that there were two parties. God is 
one party, the same unchanging God in 
all the forms of the promise and of the 
law. In this state of things, it is 
impossible that the law should clash 
with the promise, or that it should 
supersede or modify it. It was a part 
of the one great plan ; appointed with 
reference to the work which the Me- 
diator came to do ; and in accordance 
with the promise made to Abraham; 
and therefore they could not be contra- 
dictory and inconsistent.' It is assumed 
in all this that the Messiah was con- 
templated in the whole arrangement, 
and that it was entered into with refer- 
ence to him. That this may be as- 
sumed no one can deny who believes 
the Scriptures. The whole arrange- 
ment in the Old Testament, it is sup- 
posed, was designed to be ancillary to 
redemption ; and the interpretation 
which has been submitted above is based 
on that supposition. 

21. Is the law then against the pro- 
mises of God ? Is the law of Moses to 
be regarded as opposed to the promises 
made to Abraham 1 Does this follow 



348 



GALATIANS. 



[A. D. 58. 



given which could have given 
life, verily righteousness should 
have been by the law. 

22 But the Scripture hath con- 

cRo. 4. 11, 12, 16. b Ro. 3. 9, 19, 23. 



from any view which can be taken of 
the subject ? The object of the apostle 
in asking this question is, evidently, to 
take an opportunity to deny in the 
most positive manner that there can be 
any such clashing or contradiction. 
He shows, therefore, what was the de- 
sign of the law, and declares that the 
object was to further the plan contem- 
plated in the promise made to Abraham. 
It was an auxiliary to that. It was as 
good as a law could be ; and it was de- 
signed to prepare the way for the fulfil- 
ment of the promise made to Abraham. 
1 God forbid. It cannot be. It is im- 
possible. I do not hold such an opinion. 
Such a sentiment by no means follows 
from what has been advanced. Comp. 
Note, Rom. iii. 4. f For if there had 
been a law given which could have 
given life. The law of Moses is as 
good as a law can be. It is pure, and 
holy, and good. It is not the design to 
insinuate any thing against the law in 
itself, or to say that as a law it is de- 
fective. But law could not give life. 
It is not its nature ; and man cannot be 
justified by obedience to it. No man 
ever has yielded perfect compliance with 
it, and no man, therefore, can be justi- 
fied by it. Comp. Notes on ch. ii. 16. 
iii. 10. 1 Verily righteousness should 
have been by the law. Or justification 
would have been secured by the law. 
The law of Moses was as well adapted 
to this as a law could be. No better 
law could have been originated for this 
purpose, and if men were to attempt 
to justify themselves before God by 
their own works, the law of Moses 
would be as favourable for such an un- 
dertaking as any law which could be 
revealed. It is as reasonable, and equal, 
and pure. Its demands are as just, 
and its terms are as favourable as could 
be any of the terms of mere law. And 
such a law has been given in part in 
order to show that justification by the 



eluded all a under sin, that the 
promise * by faith of Jesus 
Christ might be given to them 
that believe. 

23 But before faith came, we 

law is out of the question. If men 
could not be justified by a law so pure, 
and equal, and just; so reasonable in all 
its requirements and so perfect, how 
could they expect to be justified by 
conformity to any inferior or less per- 
fect rule of life 1 The fact, therefore, 
that no one can be justified by the pure 
law revealed on mount Sinai, forever 
settles the question about the possibility 
of being justified by law. 

22. But the Scripture. The Old 
Testament (Note, John v. 39), contain- 
ing the law of Moses, f Hath con- 
cluded all under sin. Has shut up 
(<rvviK\(to-iv) all under the condemnation 
of sin ; that is, has declared all men, no 
matter what their rank and external 
character, to be sinners. Of course, 
they cannot be justified by that law 
which declares them to be guilty, and 
which condemns them, any more than 
the law of the land will acquit a mur- 
derer, and pronounce him innocent, at 
the same time that it holds him to be 
guilty. In regard to the meaning of 
the expression here used, see Note on 
Rom. xi. 32. Comp. Rom. iii. 9. 19. 
1 That the promise by faith of Jesus 
Christ, &c. That the promise referred 
to in the transaction with Abraham, the 
promise of justification and life by faith 
in the Messiah. Here we see one de- 
sign of the law. It was to show that 
they could not be justified by their own 
works, to hedge up their way in regard 
to justification by their own righteous- 
ness, and to show them their need of a 
better righteousness. The law accom- 
plishes the same end now. It shows 
men that they are guilty ; and it does it 
in order that they may be brought under 
the influence of the pure system of the 
gospel, and become interested in the 
promises which are connected with eter- 
nal salvation. 

23. But before faith came. That 
is, the system of salvation by faith in 



A. D. 58.] 



CHAPTER III. 



349 



were kept under the law, shut up 
unto the faith which should after- 
wards be revealed. 

24 Wherefore the law a was 



the Lord Jesus. Faith here denotes the 
Christian religion, because faith is its 
distinguishing characteristic. ^ We were 
kept under the law. We, who were 
sinners ; we, who have violated the law. 
It is a general truth, that before the gos- 
pel was introduced, men were under the 
condemning sentence of the law. f Shut 
up unto the faith. Enclosed by the law 
with reference to the full and glorious re- 
velation of a system of salvation by faith. 
The design and tendency of the law was 
to shut us up to that as the only method 
of salvation. All other means failed. 
The law condemned every other mode, 
and the law condemned all who at- 
tempted to be justified in any other way. 
Man, therefore, was shut up to that as 
his last hope ; and could look only to 
that for any possible prospect of salva- 
tion. The word which in this verse is 
rendered "were kept" (i^ou^v/uidsi), 
usually means to guard or watch, as in 
a castle, or as prisoners are guarded ; 
and though the word should not be 
pressed too far in the interpretation, yet 
it implies that there was a rigid scruti- 
ny observed ; that the law guarded 
them ; that there was no way of escape ; 
and that they were shut up, as prisoners 
under sentence of death, to the only 
hope, which was W\dX of pardon. _U Unto 
the. faith, &c That was the only hope. 
The law condemned them, and offered 
no hope of escape. Their only hope 
was in that system which was to be re- 
vealed through the Messiah, the system 
which extended forgiveness on the 
ground of faith in his atoning blood. 

24. Wherefore the law was oursc/iool- 
masttr. The word rendered schoolmas- 
ter (7rouJ-xyu)y.c, whence the word peda- 
gogue), referred originally to a slave or 
freed man, to whose care boys were com- 
mitted, and who accompanied them to 
the public schools. The idea here is 
not that of instructor, but there is refer- 
ence to the office and duty of the pat- 
30 



our schoolmaster to bring us 
unto Christ, that we might be 
justified by faith. 

a Col. 2. 17. He. 9. 9, 10. 



dagogus among the ancients. The of- 
fice was usually intrusted to slaves or 
freedmen. It is true, that when the 
paedagogus was properly qualified, he 
assisted the children committed to his 
care in preparing their lessons. But 
still his main duty was not instruction, 
but it was to watch over the boys; to 
restrain them from evil and temptation ; 
and to conduct them to the schools, 
where they might receive instruction. 
See, for illustrations of this, Wetstein, 
Bloomfield, &c. In the passage before 
us, the proper notion of pedagogue is 
retained. In our sense of the word 
schoolmaster, Christ is the schoolmaster, 
and not the law. The law performs the 
office of the ancient pedagogue, to lead 
us to the teacher or the instructor. That 
teacher or instructor is Christ. The 
ways in which the law does this may 
be the following : — (1.) It restrains us 
and rebukes us, and keeps us as the an- 
cient pedagogue did his boys. (2.) The 
whole law was designed to be introduc- 
tory to Christ. The sacrifices and of- 
ferings were designed to shadow forth 
the Messiah, and to introduce him to the 
world. (3.) The moral law — the law 
of God — shows men their sin and dan- 
ger, and thus leads them to the Saviour. 
It condemns them, and thus prepares 
them to welcome the offer of pardon 
through a Redeemer. (4.) It still does 
this. The whole economy of the Jews 
was designed to do this ; and under the 
preaching of the gospel it is still done. 
Men see that they are condemned ; they 
are convinced by the law that they can- 
not save themselves, and thus they are 
led to the Redeemer. The effect of the 
preached gospel is to show men their 
sins, and thus to be preparatory to the 
embracing of the offer of pardon. Hence 
the importance of preaching the law 
still; and hence it is needful that men 
should be made to feel that they are sin- 
ners, in order that they may be prepared 



350 



GALAT1ANS. 



[A, D. 58. 



25 But after that faith is come, 
we are no longer under a school- 
master. 

26 For ye are all the children 
a of God by faith in Christ Jesus. 

a Jno. 1. 12. 1 Jno. 3. 1, 2. 

to embrace the offers of mercy. Comp. 
Note on Rom. x. 4. 

25. Bat after that faith is come. 
The scheme of salvation by faith. After 
that is revealed. See Note on ver. 23. 
1 We are no longer under a schoolmas- 
ter. Under the paedagogus, or peda- 
gogue. We are not kept in restraint, 
and under bondage, and led along to 
another to receive instruction. We are 
directly under the great Teacher, the 
Instructor himself; and have a kind of 
freedom which we were not allowed be- 
fore. The bondage and servitude have 
passed away ; and we are free from the 
burdensome ceremonies and expensive 
rites (Comp. Note on Acts xv. 10) of 
the Jewish law, and from the sense of 
condemnation which it imposes. This 
was true of the converts from Judaism 
to Christianity — that they became free 
from the burdensome rites of the law ; 
and it is true of all converts to the 
faith of Christ, that, having been made 
to see their sin by the law, and having 
been conducted by it to the cross of the 
Redeemer, they are now made free. 

26. For ye are all the children of 
God, &c. All who bear the Christian 
name — the converts from among the 
Jews and Gentiles alike. See Note on 
John i. 12. The idea here is, that they 
are no longer under tutors and govern- 
ors ; they are no longer subject to the 
direction and will of the paedagogus ,• 
tWey are arrived at age, and are admitted 
to the privileges of sons. See Note on 
ch. iv. 1. The language here is derived 
from the fact, that until the son arrived 
at age, he was in many respects not dif- 
ferent from a servant. He was under 
laws and restraints ; and subject to the 
will of another. When of age, he en- 
tered on the privileges of heirship, and 
was free to act for himself. Thus, un- 
der the law, men were under restraints, 



27 For h as many of you as 
have been baptized into Christ, 
have put on Christ. 

28 There is c neither Jew nor 



IRo. 



and subject to heavy exactions. Under 
the gospel, they are free, and admitted 
to the privileges of the sons of Cod. 

27. For as many of you. Whether 
by nature Jews or Gentiles. If As have 
been baptized into Christ. Or unto 
(sis — the same preposition which in ver. 
24 is rendered unto) Christ. That is, 
they were baptized with reference to 
him, or receiving him as the Saviour. 
See this explained in the Note on Rom. 
vi. 3. f Have put on Christ. That 
is, they have put on his sentiments, 
opinions, characteristic traits, &c., as a 
man clothes himself. This language 
was common among the ancient writers. 
See it explained in the Note on Rom. 
xiii. 14. 

28. There is neither Jew nor Greek. 
All are on a level; all are saved in the 
same way ; all are entitled to the same 
privileges. There is no favouritism on 
account of birth, beauty, or blood. All 
confess that they are sinners ; all are 
saved by the merits of the same Saviour ; 
all are admitted to the same privileges 
as children of God. The word " Greek" 
here is used to denote the Gentiles gene- 
rally ; since the whole world was di- 
vided by the Jews into ' Jews and 
Greeks' — the Greeks being the foreign 
nation best known to them. The Sy- 
riac renders it here ' Aramean^ — using 
the word to denote the Gentiles gene- 
rally. The meaning is, that whatever 
was the birth, or rank, or nation, or co- 
lour, or complexion, all under the gospel 
were on a level. They were admitted 
to the same privileges, and endowed 
with the same hopes of eternal life. 
This does not mean that all the civil 
distinctions among men are to be disre- 
garded. It does not mean that no re- 
spect is to be shown to those in office, 
or to men in elevated rank. It does not 
mean that all are on a level in regard to 



A. D. 58.] 



CHAPTER III. 



351 



Greek, there is neither bond nor 
free, there is neither male nor 

talents, comforts, or wealth ; but it 
means only that all men are on a level 
in regard to religion. This is the sole 
point under discussion ; and the inter- 
pretation should be limited to this. It 
is not a fact that men are on a level in 
all things, nor is it a fact that the gos- 
pel designs to break down all the distinc- 
tions of society. Paul means to teach 
that no man has any preference or ad- 
vantage in the kingdom of God because 
he is a rich man, or because he is of 
elevated rank ; no one is under any dis- 
advantage because he is poor, or because 
he is ignorant, or a slave. All at the 
foot of the cro*s are sinners ; all at the 
communion table are saved by the same 
grace ; all who enter into heaven, will 
enter clothed in the same robes of sal- 
vation, and arranged, not as princes and 
nobles, and rich men and poor men, in 
separate orders and ranks, but mingling 
together as redeemed by the same blood, 
and arranged in ranks according to their 
eminence in holiness. Comp. my Notes 
on Isa. lvi. 8. ^ There is neither bond 
nor free. The condition of a free man 
does not give him any peculiar claims 
or advantages in regard to religion ; and 
the condition of a slave does not exclude 
him from the hope of heaven, or from 
being regarded as a child of God, on the 
same terms, and entitled to the same 
privileges as his master. In regard to 
religion, they are on the same level. 
They are alike sinners, and are alike 
saved by grace. They sit down at the 
same communion table ; and they look 
forward to the same heaven. Chris- 
tianity does not admit the one to favour 
because he is free, or exclude the other 
because he is a slave. Nor, when they 
are admitted to favour, does it give the 
one a right to lord it over the other, or 
to feel that he is of any more value in 
the eye of the Redeemer, or any nearer 
to his heart. The essential idea is, that 
they are on a level, and that they are 
admitted to the favour of God without 
respect to their external condition in so- 



female: for ye are all one in 
Christ Jesus. 



ciety. I do not see any evidence in this 
passage that the Christian religion de- 
signed to abolish slavery, any more than 
I do in the following phrase, "there is 
neither male nor female," that it was 
intended to abolish the distinction of 
the sexes ; nor do I see in this passage 
any evidence that there should not be 
proper respect shown by the servant to 
his master, though both of them are 
Christians, any more than there is in 
the following phrase, that suitable re- 
spect should not be shown in the inter- 
course with the sexes. Comp. 1 Tim. 
vi. 1 — 5. But the proof is explicit, that 
masters and slaves may alike become 
Christians on the same terms, and are, 
in regard to their religious privileges 
and hopes, on a level. No peculiar fa- 
vour is shown to the one, in the matter 
of salvation, because he is free, nor is 
the other excluded because he is a slave. 
And from this it follows: — (1.) That 
they should sit down to the same com- 
munion table. There should be no in- 
vidious and odious distinctions there. 
(2.) They should be regarded alike as 
Christian brethren in the house of God, 
and should be addressed and treated ac- 
cordingly. (3.) The slave should ex- 
cite the interest, and receive the watch- 
ful care of the pastor, as well as his 
master. Indeed, he may need it more ; 
and from his ignorance, and the fewness 
of his opportunities, it may be proper 
that special attention should be bestowed 
on him. In regard to this doctrine of 
Christianity, that there is neither ' bond 
nor free' among those who are saved, 
or that all are on a level in regard to sal- 
vation, we may remark further, (I.) 
That it is peculiar to Christianity. All 
other systems of religion and philosophy 
make different ranks, and endeavour to 
promote the distinctions of caste among 
men. They teach that certain men are 
the favourites of heaven, in virtue of 
their birth or their rank in life, or that 
they have peculiar facilities for salvation. 
Thus, in India the lirahmin is regarded 



352 



GALATIANS. 



[A. D. 58. 



as, by his birth, the favourite of heaven, 
and all others are supposed to be of a 
degraded rank. The great effort of men, 
in their systems of religion and philoso- 
phy, has been to show that there are 
favoured ranks and classes, and to make 
permanent distinctions on account of 
birth and blood. Christianity regards 
all men as made of one blood to dwell 
on all the face of the earth (see Note, 
x\cts xvii. 26), and esteems them all to 
be equal in the matter of salvation ; and 
whatever notions of equality prevail in 
the world are to be traced to the influence 
of the Christian religion. (2.) If men 
are regarded as equal before God, and 
as entitled to the same privileges of sal- 
vation ; if there is in the great work of 
redemption " neither bond nor free," 
and those who are in the church are on 
a level, then such a view will induce a 
master to treat his slave with kindness, 
when that relation exists. The master 
who has any right feelings, will regard 
his servant as a Christian brother, re- 
deemed by the same blood as himself, 
and destined to the same heaven. He 
will esteem him not as ' a chattel' or ' a 
thing,' or as a piece ' of property,' but 
he will regard him as an immortal be- 
ing, destined with himself to the same 
heaven, and about to sit down with him 
in the realms of glory. How can he 
treat such a brother with unkindness or 
severity 1 How can he rise from the 
same communion table with him, and 
give way to violent feelings against him, 
and regard him and treat him as if he 
were a brute 1 And Christianity, by 
the simple principle that ' the slave is a 
brother in the Lord,' will do more to 
mitigate the horrors of slavery, than all 
the enactments that men can make, and 
all the other views and doctrines which 
can be made to prevail in society. See 
Philem. 16. (3.) This doctrine would 
lead to universal emancipation. All 
are on a level before God. In the king- 
dom of Jesus there is neither bond nor 
free. One is as much an object of favour 
as another. With this feeling, how 
can a Christian hold his fellow Chris- 
tian in bondage 1 How can he regard 
as ' a chattel' or < a thing,' one who, like 



himself, is an heir of glory 1 How can 
he sell him on whom the blood of Jesus 
has been sprinkled 1 Let him feel that 
his slave is his equal in the sight of God ; 
that with himself he is an heir of glory ; 
that together they are soon to stand on 
Mount Zion above ; that the slave is an 
immortal being, and has been redeemed 
by the blood of Calvary, and how can 
he hold such a being in bondage, and 
how can he transfer him from place to 
place and from hand to hand for gold 1 
If all masters and all slaves were to be- 
come Christians, slavery would at once 
cease ; and the prevalence of the single 
principle before us would put an end to 
all the ways in which man oppresses his 
fellow-man. Accordingly, it is well 
known that in about three centuries the 
influence of Christianity banished slave- 
ry from the Roman empire. 1 There is 
neither male nor female. Neither the 
male nor the female have any peculiar 
advantages for salvation. There are no 
favours shown on account of sex. Both 
sexes are, in this respect, on a level. 
This does not mean, of course, that the 
sexes are to be regarded as in all respects 
equal ; nor can it mean that the two 
sexes may not have peculiar duties and 
privileges in other respects. It does not 
prove that one of the sexes may not 
perform important offices in the church, 
which would not be proper for the other. 
It does not prove that the duties of the 
ministry are to be performed by the fe- 
male sex, nor that the various duties of 
domestic life, nor the various offices of 
society should be performed without 
any reference to the distinction of sex. 
The interpretation should be confined 
to the matter under consideration ; and 
the passage proves only that in regard 
to salvation they are on a level. One 
sex is not to be regarded as peculiarly 
the favourite of heaven, and the other 
to be excluded. Christianity thus ele- 
vates the female sex to an equality with 
the male, on the most important of all 
interests ; and it has in this way made 
most important changes in the world 
wherever it has prevailed. Everywhere 
but in connexion with the Christian re- 
ligion, woman has been degraded. She 



A. D. 58.] 



CHAPTER IV. 



353 



29 And if ye be Christ's, then 
° are ye Abraham's seed, and 
heirs b according to the promise. 

a ver. 7. 6 Ro. 8. 17. 



has been kept in ignorance. She has 
been treated as an inferior in all respects. 
She has been doomed to unpitied 
drudgery, and ignorance, and toil. So 
she was among the ancient Greeks and 
Romans ; so she is among the savages 
of America; so she is in China, and 
India, and in the islands of the sea ; so 
she is regarded in the Koran, and in all 
Mohammedan countries. It is Chris- 
tianity alone which has elevated her; 
and nowhere on earth does man regard 
the mother of his children as an intelli- 
gent companion and friend, except 
where the influence of the Christian re- 
ligion has been felt. At the commu- 
nion table, at the foot of the cross, and 
in the hopes of heaven, she is on a level 
with man ; and this fact diffuses a mild, 
and purifying, and elevating influence 
over all the relations of life. Woman 
has been raised from deep degradation 
by the influence of Christianity ; and, 
let me add, she has everywhere acknow- 
ledged the debt of gratitude, and devoted 
herself, as under a deep sense of obli- 
gation, to lessening the burdens of hu- 
manity, and to the work of elevating 
the degraded, instructing the ignorant, 
and comforting the afflicted, all over the 
world. Never has a debt been better 
repaid, or the advantages of elevating 
one portion of the race been more appa- 
rent. \ For ye are all one in Christ 
Jesus. You are all equally accepted 
through the Lord Jesus Christ ; or you 
are all on the same level, and entitled to 
the same privileges in your Christian 
profession, liond and free, male and 
female, Jew and Greek, are admitted to 
equal privileges, and are equally accept- 
able before God. And the church of 
God, HO matter what may be the com- 
plexion, the country, the habits, or the 
rank of its members, is okb. Every man 
on whom is the image and the blood 
of Christ, is a BBOTHbb to every other 
30* 



CHAPTER IV. 

"TVj" W" I say, That the heir, as 
long as he isachild,differeth 
nothing from a servant, though 
he be lord of all ; 



one who bears that image, and should 
be treated accordingly. What an in- 
fluence would be excited in the breaking 
up of the distinctions of rank and caste 
among men ; what an effect in abolish- 
ing the prejudice on account of colour 
and country, if this were universally 
believed and felt! 

29. And if ye be Christ's. If you 
belong to the Messiah, and are interest- 
ed in his work, f Then are ye Abra- 
ham's seed. The promise made to 
Abraham related to the Messiah. It 
was a promise that in him all should be 
blessed. Abraham believed in that Mes- 
siah, and was distinguished for his faith 
in him who was to come. If they be- 
lieved in Christ, therefore, they showed 
that they were the spiritual descendants 
of Abraham. No matter whether they 
were Jews or Gentiles ; whether they 
had been circumcised or not, they had 
the same spirit which he evinced, and 
were interested in the promises made to 
him. 1 And heirs according to the pro- 
mise. See Rom. viii. 17. Are heirs 
of God. You inherit the blessings pro- 
mised to Abraham, and partake of the 
felicity to which he looked forward. 
You have become truly heirs of God, 
and this is in accordance with the pro- 
mise made to Abraham. It is not by 
the obedience of the law ; it is by faith — 
in the same way that Abraham pos- 
sessed the blessing ; — an arrangement 
before the giving of the law, and there- 
fore one that may include all, whether 
Jews or Gentiles. All are on a level ; 
and all are alike the children of God, 
and in the same manner, and on the 
same terms that Abraham was. 

CHAPTER IV. 

ANALYSIS. 

The design of this chapter is, to 
show the effect of being under the law, 
and the inconsistency of that kind of 



354 



GALATIANS. 



[A. D. 58. 



bondage or servitude with the freedom 
which is vouchsafed to the true children 
of God by the gospel. It is, in accord- 
ance with the whole drift of the epistle, 
to recall the Galatians to just views of 
the gospel; and to convince them of their 
error in returning to the practice of the 
Mosaic rites and customs. In the pre- 
vious chapter he had shown them that 
believers in the gospel were the true 
children of Abraham ; that they had 
been delivered from the curse of the 
law ; that the law was a schoolmaster 
to lead them to Christ, and that they 
were all the children of God. To illus- 
trate this further, and to show them the 
true nature of the freedom which they 
had as the children of God, is the de- 
sign of the argument in this chapter. 
He therefore states : 

(1.) That it was under the gospel 
only that they received the full advan- 
tages of freedom, ver. 1-5. Before Christ 
came, indeed, there were true children 
of God, and heirs of life. But they 
were in the condition of minors ,- they 
had not the privileges of sons. An heir 
to a great estate, says the apostle (ver. 
1,2), is treated substantially as if he 
were a servant. He is under tutors and 
governors ; he is not permitted to enter 
on his inheritance ; he is kept under the 
restraint of law. So it was with the 
people of God under the law of Moses. 
They were under restraints, and were 
admitted to comparatively few of the 
privileges of the children of God. But 
Christ came to redeem those who were 
under the law, and to place them in the 
elevated condition of adopted sons. ver. 
4, 5. They were no longer servants ; 
and it was as unreasonable that they 
should conform again to the Mosaic 
rites and customs, as it would be for the 
heir of full age, and who has entered 
on his inheritance, to return to the con- 
dition of minorship, and to be placed 
again under tutors and governors, and 
to be treated as a servant. 

(2.) As sons of God, God had sent 
forth the Spirit of his Son into their 
hearts, and they were enabled to cry 
Abba, Father. They were no longer 
servants, but heirs of God, and should 



avail themselves of the privileges of 
heirs, ver. 6, 7. 

(3.) Sustaining this relation, and be- 
ing admitted to these privileges, the 
apostle remonstrates with them for re- 
turning again to the " weak and beg- 
garly elements" of the former dispensa- 
tion — the condition of servitude to rites 
and customs in which they were before 
they embraced the gospel, ver. 8 — 11. 
When they were ignorant of God, they 
served those who were no gods, and 
there was some excuse for that. ver. 8. 
But now they had known God, they 
were acquainted with his laws ; they 
were admitted to the privileges of his 
children ; they were made free, and 
there could be no excuse for returning 
again to the bondage of those who had 
no true knowledge of the liberty which 
the gospel gave. Yet they observed 
days and times as though these were 
binding, and they had never been freed 
from them (ver. 10) ; and the apostle 
says, that he is afraid that his labours 
bestowed on them, to make them ac- 
quainted with the plan of redemption, 
had been in vain. 

(4.) To bring them to a just sense 
of their error, he reminds them of their 
former attachment to him. ver. 12 — 20. 
He had indeed preached to them amidst 
much infirmity, and much that was 
fitted to prejudice them against him 
(ver. 13) ; but they had disregarded that, 
and had evinced towards him the high- 
est proofs of attachment — so much so, 
that they had received him as an angel 
of God (ver. 14), and had been ready 
to pluck out their own eyes to give 
them to him. ver. 15. With great force, 
therefore, he asks them why they had 
changed their views towards him so 
far as to forsake his doctrines 1 Had 
he become their enemy by telling the 
truth 1 ver. 16. He tenderly addresses 
them, therefore, as little children, and 
says, that he has the deepest solicitude 
for their welfare, and the deepest anxiety 
on account of their danger — a solicitude 
which he compares (ver. 19) with the 
pains of child-birth. 

(5.) In order to enforce the whole 
subject, and to show the true nature of 



A. D. 58.] 



CHAPTER IV. 



355 



the conformity to the law compared with 
the liberty of the gospel, he allegorizes 
an interesting part of the Mosaic his- 
tory — the history of the two children of 
Abraham, ver. 21 — 31. The condition 
of Hagar — a slave — under the com- 
mand of a master — harshly treated — cast 
out and disowned, was an apt illustra- 
tion of the condition of those who were 
under the servitude of the lav/. It 
would strikingly represent Mount Sinai, 
and the law that was promulgated there, 
and the condition of those who were 
under the law. That, too, was a con- 
dition of servitude. The law was stern, 
and showed no mercy. It was like a 
master of a slave, and would treat those 
who were under it with a rigidness 
that might be compared with the condi- 
tion of Hagar and her son. ver. 24, 25. 
That same Mount Sinai also was a fair 
representation of Jerusalem as it was 
then — a city full of rites and ceremo- 
nies, where the law reigned with rigour, 
where there was a burdensome and ex- 
pensive system of religion, and where 
there was none of the freedom which 
the gospel would furnish, ver. 25. On 
the other hand, the children of the free 
woman were an apt illustration of those 
who were made free from the oppressive 
ceremonies of the law by the gospel, 
ver. 22. That Jerusalem was free. 
The new system from heaven was one 
of liberty and rejoicing, ver. 26, 27. 
Christians were, like Isaac, the children 
of promise, and were not slaves to the 
law. ver. 28. 31. And as there was a 
command (ver. 30) to cast out the 
bondwoman and her son, so the com- 
mand now was to reject all that would 
bring the mind into ignoble servitude, 
and prevent its enjoying the full free- 
dom of the gospel. The whole argu- 
ment is, that it would be as unreasona- 
ble for those who were Christians to 
submit again to the Jewish rites and 
ceremonies, as it would be for a freeman 
to srll himself into slavery. And the 
design of the whole is, to recall them 
from the conformity to Jewish rites and 
customs, and from their regarding them 
as now binding on Christians. 

1. Now I say. He had before said 



(ch. iii. 24, 25) that while they were 
under the law they were in a state of 
minority. This sentiment he proceeds 
further to illustrate by showing the true 
condition of one who was a minor. 
f That the heir. Any heir to an estate, 
or one who has a prospect of an inhe- 
ritance. No matter how great is the 
estate ; no matter how wealthy his fa- 
ther ; no matter to how elevated a rank 
he may be raised on the moment that 
he enters on his inheritance, yet till that 
time he is in the condition of a servant. 
\ As long as he is a child. Until he 
arrives at age. The word rendered 
" child" fVwVio?), properly means an in- 
fant. ; literally, one not speaking (yn 
insep. un, tares)-, and hence a child, or 
babe, but without any definite limita- 
tion. — Rob. It is used as the word in- 
fant is with us in law, to denote a mi- 
nor, t Difftreth nothing from a ser- 
vant. That is, he has no more control 
of his property ; he has it not at his 
command. This does not mean that he 
does not differ in any respect, but only 
that in the matter under consideration 
he does not differ. He differs in his 
prospects of inheriting the property, 
and in the affections of the father, and 
usually in the advantages of education, 
and in the respect and attention shown 
him, but in regard to property, he does 
not differ, and he is like a servant, under 
the control and direction of others. 
1 Though he he lord of all. That is, 
in prospect. He has a prospective right 
to all the property, which no one else 
has. The word "lord" here (Kt/£/o?), 
is used in the same sense in which it is 
often in the Scriptures, to denote master 
or owner. The idea which this is de- 
signed to illustrate is, that the condition 
of the Jews before the coming of the 
Messiah was inferior in many respects 
to what the condition of the friends of 
God would be under him — as inferior as 
the condition of an heir was before he 
was of age, to what it would be when 
he should enter on his inheritance. 
The Jews claimed, indeed, that they 
were the children or the sons of God, 
a title which the apostle would not with- 
hold from the pious part of the nation ; 



356 



GALATIANS. 



[A. D. 58. 



2 But is under tutors and go- 
vernors until the time appointed 
of the father. 



but it was a condition in which they 
had not entered on the full inheritance, 
and which was far inferior to that of 
those who had embraced the Messiah, 
and who were admitted to the full pri- 
vileges of sonship. They were indeed 
heirs. They were interested in the pro- 
mises. But still they were in a condi- 
tion of comparative servitude, and could 
be made free only by the gospel. 

2. But is under. Is subject to their 
control and direction. ^ Tutors. The 
word tutor with us properly means in- 
structor. But this is not quite the sense 
of the original. The word Kr/Tgojro? 
properly means a steward, manager, 
agent. Matt. xx. 8. Luke viii. 3. As 
used here, it refers to one — usually a 
slave or a freedman — to whose care the 
boys of a family were committed, who 
trained them up, accompanied them to 
school, or sometimes instructed them at 
home. Comp. Note on ch. iii. 24. 
Such a one would have the control of 
them. \ And governors. This word 
(oiKcvspoc) means a house-manager, an 
overseer, a steward. It properly refers 
to one who had authority over the 
slaves or servants of a family, to assign 
them their tasks and portions. They 
generally, also, had the management of 
the affairs of the household, and of the 
accounts. They were commonly slaves, 
who were intrusted with this office as 
a reward for fidelity ; though sometimes 
free persons were employed. Luke xvi. 
1. 3. 8. These persons had also charge 
of the sons of a family, probably in re- 
spect to their pecuniary matters, and 
thus differed from those called tutors. 
It is not necessary, however, to mark 
the difference in the words with great 
accuracy. The general meaning of the 
apostle is, that the heir was under go- 
vernment and restraint, f Until the 
time appointed of the father. The 
time fixed for his entering on the inhe- 
ritance. The time when he chose to 
give him his portion of the property. 



3 Even so we, when we were 
children, were in bondage under 
the 1 elements of the world : 

» rudiments. Col. 2. 8. 20. 



The law with us fixes the age at twen- 
ty-one when a son shall be at liberty to 
manage for himself. Other countries 
have affixed other times. But still, the 
time when the son shall inherit his fa- 
ther's property must be fixed by the fa- 
ther himself if he is living, or may be 
fixed by his will if he is deceased. The 
son cannot claim the property when he 
comes of age. 

3. Even so we. We who were Jews — 
for so I think the word here is to be 
limited, and not extended to the hea- 
then, as Bloomfield supposes. The 
reasons for limiting it are, (1.) That 
the heathens in no sense sustained such 
a relation to the law and promises of 
God as is here supposed ; (2.) Such an 
interpretation would not be pertinent to 
the design of Paul. He is stating rea- 
sons why there should not be subjection 
to the laws of Moses, and his argument 
is, that that condition was like that of 
nonage or minorship. 1 When we were 
children {ymiot). Minors. See Note 
on. ver 1. The word is not vtot, sotis ; 
but the idea is, that they were in a state 
of nonage ; and though heirs, yet were 
under severe discipline and regimen. 
They were under a kind of government 
that was fitted to that state, and not to the 
condition of those who had entered on 
their inheritance. \ Were in bondage. 
In a state of servitude. Treated as 
servants or slaves, \ Under the ele- 
ments of the world. Marg. Rudiments. 
The word rendered elements (sing. 
crrot^itov), properly means a row or se- 
ries ; a little step ; a pin or peg, as the 
gnomon of a dial ; and then any thing 
elementary, as a sound, a letter. It 
then denotes the elements or rudiments 
of any kind of instruction, and in the 
New Testament is applied to the first 
lessons or principles of religion. Heb. 
v. 12. It is applied to the elements or 
component parts of the physical world, 
2 Pet. iii. 10. 12. Here the figure is 
kept up of tho reference to the infant 



A. D. 58.] 



CHAPTER IV. 



357 



4 But when the fulness of the 
time was come, God sent forth 

(ver. 1. 3) ; and the idea is, that lessons 
were taught under the Jewish system 
adapted to their nonage — to a state of 
childhood. They were treated as child- 
ren under tutors and governors. The 
phrase " the elements of the world," oc- 
curs also in Col. ii. 8. 20. In ver. 9 of 
this chapter, Paul speaks of these les- 
sons as " beggarly elements," referring 
to the same thing as here. Different 
opinions have been held as to the reason 
why the Jewish institutions are here 
called " the elements of the world." 
Rosenmiiller supposes it was because 
many of those rites were common to 
the Jews and to the heathens — as they 
also had altars, sacrifices, temples, liba- 
tions, &c. Doddridge supposes it was 
because those rites were adapted to the 
low conceptions of children, who are 
most affected with sensible objects, and 
have no taste for spiritual and heavenly 
things. Locke supposes it was because 
those institutions led them not beyond 
this world, or into the possession and 
taste of their heavenly inheritance. It 
is probable that there is allusion to the 
Jewish manner of speaking, so common 
in the Scriptures, where this world is 
opposed to the kingdom of God, and 
where it is spoken of as transient and 
worthless compared with the future 
glory. The world is fading, unsatis- 
factory, temporary. In allusion to this 
common use of the word, the Jewish 
institutions are called the worldly rudi- 
ments. It is not that they were in 
themselves evil — for that is not true ; it 
is not that they were adapted to foster a 
worldly spirit — for that is not true ; it is 
not that they had their origin from this 
world — for that is not true ; nor is it 
from the fact that they resembled the 
institutions of the heathen world — for 
that is as little true ; but it is, that, like 
the, things of the world, they were tran- 
sient, temporary, and of little value. 
They were unsatisfactory in their nature, 
and were soon to pass away, and to give 
place to a better system — as the things 



his Son, made of a woman, made 
under the law, 



of this world are soon to give place to 
heaven. 

4. But when the fulness of the time 
ivas come. The full time appointed by 
the Father; the completion (filling up, 
Trkii^oouci,^ of the designated period 
for the coming of the Messiah. See 
Notes on Isa. xlix. 7, 8. 2 Cor. vi. 2. 
The sense is, that the time which had 
been predicted, and when it was proper 
that he should come, was complete. 
The exact period had arrived when all 
things were ready for his coming. It 
is often asked why he did not come 
sooner, and why mankind did not have 
the benefit of his incarnation and atone- 
ment immediately after the fall 1 Why 
were four thousand dark and gloomy 
years allowed to roll on, and the world 
suffered to sink deeper and deeper in 
ignorance and sin 1 To these questions 
perhaps no answer entirely satisfactory 
can be given. God undoubtedly saw 
reasons which we cannot see, and 
reasons which we shall approve if they 
are disclosed to us. It may be observed, 
however, that this delay of redemption 
was in entire accordance with the whole 
system of divine arrangements, and 
with all the divine interpositions in 
favour of men. Men are suffered long 
to pine in want, to suffer from disease, 
to encounter the evils of ignorance, be- 
fore interposition is granted. On all 
the subjects connected with human 
comfort and improvement, the same 
questions may be asked as on the sub- 
ject of redemption. Why was the 
invention of the art of printing so long 
delayed, and men suffered to remain in 
ignorance] Why was the discovery of 
vaccination delayed so long, and mil- 
lions suffered to die who might have 
been saved 1 Why was not the bark of 
Peru sooner known, and why did so 
many millions die who might have been 
saved by its use] So of most of the 
medicines, and of the arts and inven- 
tions that go to ward- off disease, and 
to promote the intelligence, the comfort, 



358 



GALATIANS. 



[A. D. 58. 



and the salvation of man. In respect 
to all of these, it may be true that they 
are made known at the very bent time, 
the time that will on the whole most 
advance the welfare of the race. And 
so of the incarnation and work of the 
Saviour. It was seen by God to be the 
best time, the time when on the whole 
the race would be most benefited by 
his coming. Even with our limited 
and imperfect vision, we can see the 
following things in regard to its being 
the most fit and proper time. (1.) It 
was just the time when all the prophe- 
cies centred in him, and when there 
could be no doubt about their fulfilment. 
It was important that such an event 
should be predicted in order that there 
might be full evidence that he came 
from heaven ; and yet in order that 
prophecy may be seen to have been 
uttered by God, it must be so far before 
the event as to make it impossible to 
have been the result of mere human 
conjecture. (2.) It was proper that 
the world should be brought to see its 
need of a Saviour, and that a fair and 
satisfactory opportunity should be given 
to men to try all other schemes of salva- 
tion that they might be prepared to 
welcome this. This had been done. 
Four thousand years were sufficient to 
show to man his own powers, and to 
give him an opportunity to devise some 
scheme of salvation. The opportunity 
had been furnished under every circum- 
stance that could be deemed favourable. 
The most profound and splendid talent 
of the world had been brought to bear 
on it, especially in Greece and Rome ; 
and ample opportunity had been given 
to make a fair trial of the various 
systems of religion devised on national 
happiness and individual welfare ; their 
power to meet and arrest crime; to 
purify the heart ; to promote public 
morals, and to support man in his 
trials ; their power to conduct him to 
the true God, and to give him a well- 
founded hope of immortality. All had 
failed ; and then it was a proper time 
for the Son of God to come and to 
reveal a better system. (3.) It was a 
time when the world was at peace. 



The temple of Janus, closed only in 
times of peace, was then shut, though 
it had been but once closed before 
during the Roman history. What an 
appropriate time for the " Prince of 
Peace" to come ! The world was, to a 
great extent, under the Roman sceptre. 
Communications between different parts 
of the world were then more rapid and 
secure than they had been at any 
former period, and the gospel could be 
more easily propagated. Further, the 
Jews were scattered in almost all lands, 
acquainted with the promises, looking 
for the Messiah, furnishing facilities to 
their own countrymen the apostles to 
preach the gospel in numerous syna- 
gogues, and qualified, if they embraced 
the Messiah, to become most zealous 
and devoted missionaries. The same 
language, the Greek, was, moreover, 
after the time of Alexander the Great, 
the common language of no small part 
of the world, or at least was spoken 
and understood among a considerable 
portion of the nations of the earth. At 
no period before had there been so ex- 
tensive a use of the same language. 
(4.) It was a proper period to make 
the new system known. It accorded 
with the benevolence of God, that it 
should be delayed no longer than that 
the world should be in a suitable state 
for receiving the Redeemer. When 
that period, therefore, had arrived, God 
did not delay, but sent his Son on the 
great work of the world's redemption. 
% God sent forth his Son. This im- 
plies that the Son of God had an ex- 
istence before his incarnation. See 
John xvi. 28. The Saviour is often 
represented as sent into the world, and 
as coming forth from God. ^ Made of 
a woman. In human nature ; born of 
a woman. This also implies that he 
had another nature than that which 
was derived from the woman. On the 
supposition that he was a mere man, 
how unmeaning would this assertion 
be ! How natural to ask, in what other 
way could he appear than to be born 
of a woman 1 Why was he particularly 
designated as coming into the world 
in this manner 1 How strange would it 



A, P. 5S.] 



CHAPTER IV. 



359 



5 To redeem them that were 
under the law, that we might re- 
ceive the adoption of sons. 

6 And becauss ye are sons, 
God hath sent forth the Spirit * 

a Ro. 8. 15, 17. 



sound if it were said, ' In the sixteenth 
century came Faustus Socinus preach- 
ing unitarianism, made of a woman /' 
Or, 'In the eighteenth century came 
Dr. Joseph Priestley, born of a woman, 
preaching the doctrines of Socinus !' 
How else could they appear 1 would be 
the natural inquiry. What was there 
peculiar in their birth and origin that 
rendered such language necessary ? 
The language implies that there were 
other ways in which the Saviour might 
have come ; that there was something 
peculiar in the fact that he was born of 
a woman ; and that there was some 
special reason why that fact should be 
made prominently a matter of record. 
The promise was (Gen. iii. 15) that 
the Messiah should be the '"seed" or 
the descendant of woman ; and Paul 
probably here alludes to the fulfilment 
of that promise. *| M r ide under the 
law. As one of the human race, par- 
taking of human nature, he was sub- 
ject to the law of God. As a man he 
was bound by its requirements, and 
subject to its control. He took his 
place under the law that he might 
accomplish an important purpose for 
those who were under it. He made 
himself subject to it that he might be- 
come one of them, and secure their re- 
demption. 

5. To redeem them. By his death 
as an atoning sacrifice. See Note on 
ch. iii. 13. If Them that were under 
the law. Sinners, who had violated 
the law, and who were exposed to its 
dread penalty, f That we might re- 
ceive the adoption of sons. Be adopted 
as the sons or the children of God. See 
Notes, John i. 12. Rom. viii. 15. 

6. And because ye are sons. As a 
consequence of your being adopted 
into the family of God, and being re- 
garded as his sons. It follows as a part 



of his Son into your hearts, cry- 



ing, Abba, Father. 



7 Wherefore thou art no more 
a servant, but a son ; and if a 
son, then an heir of God through 
Christ. 



of his purpose of adoption that his 
children shall have the spirit of the 
Lord Jesus, t The Spirit of his Son. 
The spirit of the Lord Jesus ; the 
spirit which animated him, or which he 
evinced. The idea is, that as the Lord 
Jesus was enabled to approach God 
with the language of endearment and 
love, so they would be. He, being the 
true and exalted Son of God, had the 
spirit appropriate to such a relation ; 
they being adopted, and made like him, 
have the same spirit. The "spirit" here 
referred to does not mean, as I suppose, 
the Holy Spirit as such ; nor the 
miraculous endowments of the Holy 
Spirit, but the spirit which made them 
like the Lord Jesus ; the spirit by 
which they were enabled to approach 
God as his children, and use the reve- 
rent, and tender, and affectionate lan- 
guage of a child addressing a father. It 
is that language used by Christians 
when they have evidence of adoption ; 
the expression of the warm, and elevated, 
and glowing emotions which they have 
when they can approach God as their 
God, and address him as their Father. 
If Crying. That is, the spirit thus 
cries, rivs'u^* — n^a^v. Comp. Notes, 
Rom. viii. 26, 27. In Rom. viii. 15 it 
is, " wherewith we cry." \ Abba, 
Father. See Note, Rom. viii. 15. It 
is said in the Babylonian Gemara, a 
Jewish work, that it was not permitted 
slaves to use the title of Abba in ad- 
dressing the master of the family to 
which they belonged. If so, then the 
language which Christians are here 
represented as using is the language of 
freemen, and denotes that they are not 
under the servitude of sin. 

7. Wherefore. In consequence of 

this privilege of addressing God as your 

Father. ^ Thou art no more. Vou 

I who are Christians. Tf A servant. In 



3G0 



GALATIANS. 



[A. D.58. 



8 Howbeit then when ye 
knew not God, ye did service 



the servitude of sin; or treated as a 
servant by being bound under the op- 
pressive rites and ceremonies of the 
law. Comp. Note on ver. 3. 1 But a 
son. A child of God, adopted into his 
family, and to be treated as a son. 
If And if a son, &c. Entitled to all 
the privileges of a son, and of course to 
be regarded as an heir through the 
Redeemer, and with him. See the 
sentiment here expressed explained in 
the Note on Rom. viii. 17. 

8. Howbeit. But, 'Axxa. The ad- 
dress in this verse and the following is 
evidently to the portion of the Galatians 
who had been heathen. This is proba- 
bly indicated by the particle axxa, but, 
denoting a transition. In the previous 
verses Paul had evidently had the Jewish 
converts more particularly in his eye, 
and had described their former condition 
as one of servitude to the Mosaic rites 
and customs, and had shown the incon- 
veniences of that condition, compared 
with the freedom imparted by the gos- 
pel. To complete the description, he 
refers also to the Gentiles, as a condi- 
tion of worse servitude still, and shows 
(ver. 9) the absurdity of their turning 
back to a state of bondage of any 
kind after the glorious deliverance which 
they had obtained from the degrading 
servitude of pagan rites. The sense is, 
' If the Jews were in such a state of 
servitude, how much more galling and 
severe was that of those who had been 
heathens. Yet from that servitude the 
gospel had delivered them, and made 
them freemen. How absurd now to 
go back to a state of vassalage, and to 
become servants under the oppressive 
rites of the Jewish law !' % When ye 
knew not God. In your state of heathen- 
ism, when you had no knowledge of the 
true God and of his service. The ob- 
ject is not to apologize for what they 
did, because they did not know God ; it 
is to state the fact that they were in a 
state of gross and galling servitude. 



unto them which by nature are 
no gods. 

9 But now, after that ye have 



*\\ Ye did service. This does not ex- 
press the force of the original. The 
meaning is, ' Ye were slaves to (iStv- 
XivTcLTi); you were in a condition of servi- 
tude, as opposed to the freedom of the 
gospel.' Comp. ver. 3, where the same 
word is used to describe the state of the 
Jews. The drift of the apostle is, to 
show that the Jews and Gentiles, before 
their conversion to Christianity, were 
in a state of vassalage or servitude, and 
that it was absurd in the highest de- 
gree to return to that condition again. 
% Unto them which by nature are no 
gods. Idols, or false gods. The ex- 
pression " by nature" <t>6au, according 
to Grotius, means, in fact, reipsa. The 
sense is, that they really had no pre- 
tensions to divinity. Many of them 
were imaginary beings ; many were the 
objects of creation, as the sun, and 
winds, and streams; and many were 
departed heroes that had been exalted 
to be objects of worship. Yet the 
servitude was real. It fettered their 
faculties; controlled their powers; bound 
their imagination, and commanded their 
time and property, and made them 
slaves. Idolatry is always slavery ; 
and the servitude of sinners to their 
passions and appetites; to lust, and 
gold, and ambition, is not less galling 
and severe than was the servitude to 
the pagan gods or the Jewish rites, or 
than is the servitude of the African 
now to a harsh and cruel master. Of, 
all Christians it may be said that before 
their conversion they ' did service,' or 
were slaves to harsh and cruel masters ; 
and nothing but the gospel has made 
them free. It may be added, that the 
chains of idolatry all over the world are 
as fast rivetted and as galling as they 
were in Galatia, and that nothing but 
the same gospel which Paul preached 
there can break those chains and restore 
man to freedom. 

9. But now, &c. The sense is, 
that since they had been made free from 



A. D. 58.] 



CHAPTER IV. 



361 



known God, or rather are known 
of God, how turn ye 1 again to 
the weak and beggarly 2 ele- 

1 or, back. a rudiments. 



their ignoble servitude in the worship 
of false gods, and had been admitted to 
the freedom found in the worship of 
the true God, it was absurd that they 
should return again to that which was 
truly slavery or bondage, the observance 
of the rites of the Jewish law. | That 
ye have known God. The true God, 
and the ease and freedom of his service 
in the gospel, f Or rather are known 
of God. The sense is, • Or, to speak 
more accurately or precisely, are known 
by God.' The object of this correction 
is to avoid the impression which might 
be derived from the former phrase 
that their acquaintance with God was 
owing to themselves. He therefore 
states, that it was rather that they were 
known of God ; that it was all owing 
to him that they had been brought 
to an acquaintance with himself. Per- 
haps, also, he means to bring into view 
the idea that it was a favour and privi- 
lege to be known by God, and that 
therefore it was the more absurd to turn 
back to the weak and beggarly ele- 
ments. «[ How turn ye again. Marg. 
Back. ' How is it that you are returning 
to such a bondage I' The question im- 
plies surprise and indignation that they 
should do it. t To the weak and beg- 
garly elements. To the rites and cere- 
monies of the Jewish law, imposing a 
servitude really not less severe than the 
customs of paganism. On the word 
elements, see Note on ver. 3. They 
are called " weak" because they had no 
power to save the soul; no power to 
justify the sinner before God. They 
are called "beggarly" (Gr. tttcd^u, poor) , 
because they could not impart spiritual 
riches. They really could confer few 
benefits on man. Or it may be, as 
Locke supposes, because the law kept 
men in the poor estate of pupils from 
the full enjoyment of the inheritance, 
ver. 1 — 3. ^1 Whereunto ye desire 
again to be in bondage. As if you 
31 



ments, whereunto ye desire again 
to be in bondage ? 

10 Ye observe days, and 
months, and times, and years. 

had a wish to be under servitude. The 
absurdity is as great as it would be for a 
man who had been freed from slavery to 
desire again his chains. They had been 
freed by the gospel from the galling 
servitude of heathenism, and they now 
again had sunk into the Jewish obser- 
vances, as if they preferred slavery 
to freedom, and were willing to go from 
one form of it to another. The main 
idea is, that it is absurd for men who 
have been made free by the gospel to go 
back again into any kind of servitude 
or bondage. We miy apply it to 
Christians now. Many sink into a 
kind of servitude not less galling than 
was that to sin before their conversion. 
Some become the slaves of mere cere- 
monies and forms in religion. Some 
are slaves to fashion, and the world yet 
rules them with the hand of a tyrant. 
They have escaped, it may be, from the 
galling chains of ambition, and de- 
grading vice, and low sensuality ; but 
they became slaves to the love of mo- 
ney, or of dress, or of the fashions of 
the world, as if they loved slavery and 
chains ; and they seem no more able 
to break loose than the slave is to 
break the bonds which bind him. And 
some are slaves to some expensive and 
foolish habit. Professed Christians and 
Christian ministers too become slaves 
to the disgusting and loathsome habit 
of using tobacco, bound by a servitude 
as galling and as firm as that which 
ever shackled the limbs of an African. 
I grieve to add also that many professed 
Christians are slaves to the habit of " sit- 
ting long at the wine" and indulging in 
it freely. O that such knew the liberty 
of Christian freedom, and would break 
away from all such shackles, and show 
how the gospel frees men from all fool- 
ish and absurd customs ! 

10. Ye observe. The object of this 
verse is to specify some of the things 
to which they had become enslaved. 



362 



GALATIANS. 



[A. D. 58. 



11 I am afraid of you, lest I 
have bestowed upon you labour 
in vain. 

1 Days. The days here referred to are 
doubtless the days of the Jewish fes- 
tivals. They had numerous days of 
such observances, and in addition to 
those specified in the Old Testament, 
the Jews had added many others as 
days commemorative of the destruction 
and rebuilding of the temple, and of 
other important events in their history. 
It is not a fair interpretation of this to 
suppose that the apostle refers to the 
Sabbath, properly so called, for this was 
a part of the Decalogue ; and was observ- 
ed by the Saviour himself, and by the 
apostles also. It is a fair interpretation 
to apply it to all those days which are 
not commanded to be kept holy in the 
Scriptures ; and hence the passage is as 
applicable to the observance of saints' 
days, and days in honour of particular 
events in sacred history, as to the days 
observed by the Galatians. There is as 
real servitudt in the observance of the 
numerous festivals and fasts in the 
Papal communion and in some Pro- 
testant churches, as there was in the 
observance of the days in the Jewish 
ecclesiastical calendar, and for any thing 
that I can see, such observances are as 
inconsistent now with the freedom of 
the gospel as they were in the time of 
Paul. We should observe as seasons 
of holy time what it can be proved God 
has commanded us, and no more. 
If And months. The festivals of the 
new moon, kept by the Jews. Num. 
x. 10; xxviii. 11 — 14. On this fes- 
tival, in addition to the daily sacrifice, 
two bullocks, a ram, and seven sheep 
of a year old were offered in sacrifice. 
The appearance of the new-moon 
was announced by the sound of trum- 
pets. See Jahn, Archae. § 352. ^ And 
times. Stated times ; festivals returning 
periodically, as the Passover, the feast of 
Pentecost, and the feast of Tabernacles. 
See Jahn, Archae. ch. iii. § 346—360. 
f And years. The sabbatical year, or 
the year of jubilee. See Jahn as above. 



12 Brethren, I beseech you, 
be as I am; for I am as ye 



1 1. lam afraid of you, &c. I have 
fears respecting you. His fears were 
that they had no genuine Christian 
principle. They had been so easily 
perverted and turned back to the servi- 
tude of ceremonies and rites, that he 
was apprehensive that there could be 
no real Christian principle in the case. 
What pastor has not often had such 
fears of his people, when he sees them 
turn to the weak and beggarly elements 
of the world, or when, after having 
" run well," he sees them become the 
slaves of fashion, or of some habit in- 
consistent with the simplicity of the 
gospel ] 

12. Brethren, 1 beseech you, be as I 
am, &c. There is great brevity in this 
passage, and no little obscurity, and a 
great many different interpretations 
have been given of it by commenta- 
tors. The various views expressed 
may be seen in Bloomfield's Crit. Dig. 
Locke renders it, " Let you and I be as 
if we were all one. Think yourselves 
to be very me ; as I in my own mind 
put no difference at all between you 
and myself." Koppe explains it thus: 
" Imitate my example ; for I, though a 
Jew by birth, care no more for Jewish 
rites than you." Rosenmuller explains 
it, " Imitate my manner of life, in re- 
jecting the Jewish rites ; as I, having 
renounced the Jewish rites, was much 
like you when I preached the gospel to 
you." Other interpretations may be 
seen in Chandler, Doddridge, Calvin, 
&c. In our version there seems to be 
an impropriety of expression ; for if he 
was as they were it would seem to be a 
matter of course that they would be 
like him. or would resemble him. The 
sense of the passage, however, it seems 
to me cannot be difficult. The refer- 
ence is doubtless to the Jewish rites 
and customs, and to the question 
whether they were binding on Chris- 
tians. Paul's object is to persuade 
them to abandon them. He appeals to 



A. D. 58.] 



CHAPTER IV. 



363 



are: ye have not injured me 
at all. 

13 Ye know how, through a in- 

a 1 Co. 2. 3. 

them, therefore, by his own example. 
And it means evidently, ' Imitate me 
in this thing. Follow my example, 
and yield no conformity to those rites 
and customs.' The ground on which 
he asks them to imitate him may be 
either, (1.) That he had abandoned 
them, or, (2.) Because he asks them to 
yield a point to him. He had done 
so in many instances for their welfare, 
and had made many sacrifices for their 
salvation, and he now asks them to 
yield this one point, and to become as 
he was, and to cease these Jewish ob- 
servances, as he had done. ^ For I 
am as ye are. Gr. ' For I as ye.' This 
means, I suppose, 'For I have conformed 
to your customs in many things. I 
have abandoned my own peculiarities ; 
given up my customs as far as possible; 
conformed to you as Gentiles as far as I 
could do, in order to benefit and save 
you. I have laid aside the peculiarity 
of the Jew on the principle of becom- 
ing all things to all men (Notes, 1 Cor. 
ix. 20 — 22), in order that I might save 
you. I ask in return only the slight 
sacrifice that you will now become like 
me in the matter under consideration.' 
% Ye have not injured me at all. 
1 It is not a personal matter. I have no 
cause of complaint. You have done 
me no personal wrong. There is no 
variance between us; no unkind feel- 
ing; no injury done as individuals. I 
may, therefore, with the more freedom, 
ask you to yield this point, when I 
assure you that I do not feel personally 
injured. I have no wrong to complain 
of, and I ask it on higher grounds 
than would be an individual request : it 
is for your good, and the good of the 
great cause.' When Christians turn 
away from the truth, and disregard the 
instructions and exhortations of pastors, 
and become conformed to the world, it 
is not a personal matter, or a matter of 
personal oll'ence to them, painful as it 



firmity of the flesh I preached 
the gospel unto you at the first: 
14 And my temptation which 
was in my flesh ye despised not, 



may be to them. They have no pecu- 
liar reason to say that they are person- 
ally injured. It is a higher matter. 
The cause suffers. The interests of 
religion are injured. The church at 
large is offended, and the Saviour is 
" wounded in the house of his friends." 
Conformity to the world, or a lapse 
into some sin is a public offence, and 
should be regarded as an injury done 
to the cause of the Redeemer. It shows 
the magnanimity of Paul that, though 
they had abandoned his doctrines, and 
forgotten his love and his toils in their 
welfare, he did not regard it as a per- 
sonal offence, and did not consider him- 
self personally injured. An ambitious 
man or an impostor would have made 
that the main, if not the only thing. 

13. Ye know how. To show them 
the folly of their embracing the new 
views which they had adopted, he re- 
minds them of past times, and particu- 
larly of the strength of the attachment 
which they had evinced for him in for- 
mer days, f Through infirmity of the 
Jlesh. Gr. Weakness (uo-S-iveinv). Comp. 
Notes on 1 Cor. ii. 3. 2 Cor. x. 10 ; 
xii. 7. 

14. And my temptation. My trial ; 
the thing which was to me a trial and 
calamity. The meaning, is, that he 
was afflicted with various calamities and 
infirmities, but that this did not hinder 
their receiving him as an angel from 
heaven. There is, however, a consider- 
able variety in the MSS. on this verse. 
Many MSS., instead of " my tempta- 
tion," read " your temptation ;" and 
Mill maintains that this is the true read- 
ing. Griesbach hesitates between the 
two. But it is not very important to 

. determine which is the true reading. If 
j it should be "your," then it means that 
' they were tempted by his infirmities to 
reject hiin ; and so it amounts to about 
the same thing. The general sense is, 
| that he had some bodily infirmity, per- 



364 



GALATIANS. 



[A. D. 58. 



nor rejected ; but received me as 
an angel a of God, even as Christ 
b Jesus. 

15 Where * is then the bless- 
edness ye spake of? for I bear 
you record, that, if it had been 

a 2 Sa. 19. 27. Mai. 2. 7. 

haps some periodically returning disease, 
that was a great trial to him, which 
they bore with with great patience 
and affection. What that was, he has 
not informed us, and conjecture is vain. 
fjf But received me as an angel of God. 
With the utmost respect, as if I had 
been an angel sent from God, f Even 
as Christ Jesus. As you would have 
done the Redeemer himself. Learn 
hence, (1.) That the Lord Jesus is su- 
perior to an angel of God. (2.) That 
the highest proof of attachment to a mi- 
nister, is to receive him as the Saviour 
would be received. (3.) It showed 
their attachment to the Lord Jesus, that 
they received his apostle as they would 
have received the Saviour himself. 
Comp. Matt. x. 40. 

15. Where is then the blessedness. 
Marg. 'What was' — in accordance with 
the Greek. The words " ye spake of " 
ate not in the Greek, and should have 
been printed in Italic. But they obscure 
the sense at any rate. This is not to 
be regarded as a question, asking what 
had become of the blessedness, imply- 
ing that it had departed; but it is rather 
to be regarded as an exclamation, refer- 
ring to the happiness of that moment, 
and their affection and joy when they 
thus received him. ' What blessedness 
you had then ! How happy was that 
moment ! What tenderness of affection ! 
What overflowing joy !' It was a time 
full of joy, and love, and affectionate 
confidence. So Tindal well renders it, 
" How happy were ye then !" In this 
interpretation, Doddridge, Rosenmuller, 
Bloomfield, Koppe, Chandler, and others 
concur. Locke renders it, " What be- 
nedictions did you then pour out on 
me !" % For J bear you record. I tes- 
tify. \ Ye would have plucked out 
your own eyes, &c. No higher proof 



possible, ye would have plucked 
out your own eyes, and have 
given them to me. 

16 Am I therefore become 
your enemy, because I tell you 
the truth ? 

6 Mat. 10. 40. i or, what was. 

of attachment could have been given. 
They loved him so much, that they 
would have given to him any thing, 
however dear; they would have done 
any thing to contribute to his welfare. 
How changed, now that they had aban- 
doned his doctrines, and yielded them- 
selves to the guidance of those who 
taught a wholly different doctrine ! 

16. Am I therefore become your ene- 
my, &c. Is my telling you the truth in 
regard to the tendency of the doctrines 
which you have embraced, and the cha- 
racter of those who have led you astray, 
and your own error, a proof that I have 
ceased to be your friend 1 How apt 
are we to feel that the man who tells us 
of our faults is our enemy ! How apt 
are we to treat him coldly, and to " cut 
his acquaintance," and to regard him 
with dislike ! The reason is, he gives 
us pain ; and we cannot have pain given 
us, even by the stone against which we 
stumble, or by any of the brute creation, 
without momentary indignation, or re- 
garding them for a time as our enemies. 
Besides, we do not like to have another 
person acquainted with our faults and 
our follies ; and we naturally avoid the 
society of those who are thus acquainted 
with us. Such is human nature ; and 
it requires no little grace for us to over- 
come this, and to regard the man who 
tells us of our faults, or the faults of our 
families, as our friend. We love to be 
flattered, and to have our friends flatter- 
ed ; and we shrink with pain from any 
exposure, or any necessity for repent- 
ance. Hence we become alienated from 
him who is faithful in reproving us for 
our faults. Hence men become offend- 
ed with their ministers when they re- 
prove them for their sins. Hence they 
become offended at the truth. Hence 
they resist the influences of the Holy 



A. D. 58.] 



CHAPTER IV. 



365 



17 They zealously affect you, 
but a not well ; yea, they would 



aRo. 10. 2. 



i or, us. 



Spirit, whose office it is to bring the 
truth to the heart, and to reprove men 
for their sins. There is nothing more 
difficult than to regard with steady and 
unwavering affection the man who faith- 
fully tells us the truth at all times, when 
that truth is painful. Yet he is our 
best friend. " Faithful are the wounds 
of a friend, but the kisses of an enemy 
are deceitful." Prov. xxvii. 6. If I am 
in danger of falling down a precipice, 
he shows to me the purest friendship 
who tells me of it ; if I am in danger 
of breathing the air of the pestilence, 
and it can be avoided, he shows to me 
pure kindness who tells me of it. So 
still more, if I am indulging in a course 
of conduct that may ruin me, or cherish- 
ing error that may endanger my salva- 
tion, he shows me the purest friend- 
ship who is most faithful in warning 
me, and apprizing me of what must be 
the termination of my course. 

17. They zealously affect you. See 
1 Cor. xii! 31 (Gr.) ; xiv. 39. The 
word here used (Zdam), means to be 
zealous towards, i. e. for or against any 
person or thing ; usually, in a good 
sense, to be eager for. Here it means, 
that the false teachers made a show of 
zeal towards the Galatians, or professed 
affection for them in order to gain them as 
their followers. They were full of ardour, 
and professed an extraordinary concern 
for their welfare — as men always do 
who are demagogues, or who seek to 
gain proselytes. The object of the 
apostle in this is, probably, to say, 
that it was not wholly owing to them- 
selves that they had become alienated 
from the doctrines which he had taught. 
Great pains had been taken to do it ; 
and there had been a show of zeal which 
would be likely to endanger any person. 
TJ Bui not well. Not with good mo- 
tives, or with good designs, f Yea, 
they would exclude you. Marg. Us. 
A few printed editions of the New Tes- 
tament have «^tuf, us, instead of C/ua;, 
31* 



exclude 1 you, that ye might af- 
fect them. 

18 But it is good to be zeal- 



you. — Mill. The word exclude here 
probably means, that they endeavoured 
to exclude the Galatians from the love 
and affection of Paul. They would 
shut them out from that, in order that 
they might secure them for their own 
purposes. If the reading in the mar- 
gin, however, should be retained, the 
sense would be clearer. ' They wish to 
exclude us, i. e. me, the apostle, in order 
that they may have you wholly to them- 
selves. If they can once get rid of your 
attachment to me, then they will have 
no difficulty in securing you for them- 
selves.' This reading, says Rosenmul- 
ler, is found " in many of the best co- 
dices, and versions, and fathers." It is 
adopted by Doddridge, Locke, and others. 
The main idea is clear : Paul stood in 
the way of their designs. The Gala- 
tians were truly attached to him, and it 
was necessary, in order to accomplish 
their ends, to withdraw their affections 
from him. When false teachers have 
designs on a people, they begin by 
alienating their confidence and affec- 
tions from their pastors and teachers. 
They can hope for no success until this 
is done ; and hence the efforts of error- 
ists, and of infidels, and of scorners, is 
to undermine the confidence of a people 
in the ministry, and when this is done 
there is little difficulty in drawing them 
over to their own purposes. ^ That ye 
might affect them. The same word as 
in the former part of the verse, — • that 
ye might zealously affect them' — i. e. 
that ye might show ardent attachment 
to them. Their first work is to mani- 
fest special interest for your welfare ; 
their second, to alienate you from him 
who had first preached the gospel to you ; 
their object, not your salvation, or your 
real good, but to secure your zealous 
love for themselves. 

18. But it in good to be zealously af- 
fected. The meaning of this is, ' Under- 
stand me : I do not speak against zeal. 
I have not a word to say in its dispa- 



366 



GALATIANS. 



[A. D. 58. 



ously affected always ° in a good 
thing, and not only when I am 
present with you. 

19 My h little children, of 
whom I travail in birth again un- 
til Christ be formed in you, 

ragement. In itself, it is good ; and their 
zeal would be good if it were in a good 
cause.' Probably, they relied much on 
their zeal ; perhaps they maintained, as 
errorists and deceivers are very apt to 
do, that zeal was sufficient evidence of 
the goodness of their cause, and that 
persons who are so very zealous could 
not possibly be bad men. How often is 
this plea set up by the friends of errorists 
and deceivers ! % And not only when 
1 am present with you. It seems to me 
that there is great adroitness and great 
delicacy of irony in this remark ; and 
that the apostle intends to remind them 
as gently as possible, that it would have 
been as well for them to have shown 
their zeal in a good cause when he was 
absent, as well as when he was with 
them. The sense may be, ' You were 
exceedingly zealous in a good cause 
when I was with you. You loved the 
truth ; you loved me. Since I left you, 
and as soon almost as I was out of your 
sight, your zeal died away, and your ar- 
dent love for me was transferred to 
others. Suffer me to remind you, that 
it would be well to be zealous of good 
when I am away, as well as when I am 
with you. There is not much true af- 
fection in that which dies away as soon 
as a man's back is turned.' The doc- 
trine is, that true zeal or love will live 
alike when the object is near and when 
it is removed ; when our friends are 
present with us, and when they leave 
us ; when their eye is upon us, and when 
it is turned away. 

19. My little children. The lan- 
guage of tender affection, such as a pa- 
rent would use towards his own offspring. 
See Note, 1 Cor. iv. 15. Comp. Matt, 
xviii. 3. John xiii. 33. 1 John ii. 1. 
12, 13; iv.4; v. 21. The idea here 
is, that Paul felt that he sustained to- 



20 I desire to be present with 
you now, and to change my 
voice ; for x I stand in doubt of 
you. 

21 Tell me, ye that desire to 

a 1 Co. 15.58. 6 1 Co. 4. 15. 

1 or, I am perplexed for you. 



wards them the relation of a father, and 
he had for them the deep and tender 
feelings of a parent. If Of whom I 
travail in birth again. For whose wel- 
fare I am deeply anxious : and for whom 
I endure deep anguish. Comp. 1 Cor. 
iv. 15. His anxiety for them he com- 
pares to the deepest sufferings which 
human nature endures ; and his lan- 
guage here is a striking illustration of 
what ministers of the gospel should 
feel, and do sometimes feel, in regard to 
their people. J Until Christ be formed 
in you. The name Christ is often 
used to denote his religion, or the 
principles of his gospel. See Note 
on Rom. xiii. 14. Here it means, until 
Christ reigns wholly in your hearts ; 
till you wholly and entirely embrace his 
doctrines ; and till you become wholly 
imbued with his spirit. See Col. i. 27. 

20. / desire to be present with you 
now. They had lost much by his ab- 
sence ; they had changed their views ; 
they had in some measure become 
alienated from him ; and he wishes that 
he might be again with them, as he was 
before. He would hope to accomplish 
much more by his personal presence 
than he could by letter, f And to 
change my voice. That is, from com- 
plaint and censure, to tones of entire 
confidence, f For 1 stand in doubt 
of you. Marg. ' / am perplexed for 
you.' On the meaning of the word 
here used, see Note on 2 Cor. iv. 8. 
The sense is plain. Paul had much 
reason to doubt the sincerity and the 
solidity of their Christian principles, 

j and he was deeply anxious on that ac- 
j count. 

21. Tell me, &c. In order to show 
1 fully the nature and the effect of the 

law, Paul here introduces an illustration 
I from an important fact in the Jewish 



A. D. 58.] 



CHAPTER IV. 



367 



be under the law, do ye not hear 
the law ? 

22 For it is written, That 



history. This allegory has given great 
perplexity to expositors, and, in some 
respects, it is attended with real difficul- 
ty. An examination of the difficulties 
will be found in the larger commenta- 
ries. My object, without examining 
the expositions which have been pro- 
posed, will be to state, in as few words 
as possible, the simple meaning and de- 
sign of the allegory. The design it is 
not difficult to understand. It is to 
show the efftct of being under the bond- 
age or servitude of the Jewish law, 
compared with the freedom which the 
gospel imparts. Paul had addressed the 
Galatians as having a real desire to be 
under bondage, or to be servants. Note 
on ver. 9. He had represented Chris- 
tianity as a state of freedom, and Chris- 
tians as the sons of God — not servants, 
but freemen. To show the difference 
of the two conditions, he appeals to two 
cases which would furnish a striking 
illustration of them. The one was the 
case of Hagar and her son. The effect 
of bondage was well illustrated there. 
She and her son were treated with 
severity, and were cast out and per- 
secuted. This was a fair illustration 
of bondage under the law ; of the servi- 
tude to the laws of Moses ; and was a 
fit representation of Jerusalem as it was 
in the time of Paul. The other case 
was that of Isaac. He was the son of 
a free woman, and was treated accord- 
ingly. He was regarded as a son, not 
as a servant. And he was a fair illus- 
tration of the case of those who were 
made free by the gospel. They enjoyed 
a similar freedom and sonship, and 
should not seek a state of servitude or 
bondage. The condition of Isaac was 
a fit illustration of the New Jerusalem ; 
the heavenly city ; the true kingdom of 
God. But Paul does not mean to say, 
as I suppose, that the history of the 
son of Hagar and of the son of Rc- 
becca waa mere allegory, or that the 
narrative by Moses was designed to 



Abraham had two sons ; the one 
a by a bond-maid, the other b by 
a free woman. 

aGe. 16. 15. b Ge. 21.1, 2. 



represent the different condition of those 
who were under the law and under the 
gospel. He uses it simply, as showing 
the difference between servitude and 
freedom, and as a striking illustra- 
tion of the nature of the bondage to 
the Jewish law, and of the freedom of 
the gospel, just as any one may use a 
striking historical fact to illustrate a 
principle. These general remarks will 
constitute the basis of my interpretation 
of this celebrated allegory. The expres- 
sion "tell me," is one of affectionate re- 
monstrance and reasoning. See Luke 
vii. 42 : " Tell me, therefore, which of 
these will love him most/?" Comp. Isa. 
i. 18: " Come, now, and let us reason 
together, saith the Lord." 1 Ye that 
desire to be under the law. Note ver. 9. 
You who wish to yield obedience to 
the laws of Moses. You who maintain 
that conformity to those laws is neces- 
sary to justification. % Do ye not 
hear the law ? Do you not understand 
what the law says 1 Will you not listen 
to its own admonitions, and the instruc- 
tion which may be derived from the law 
on the subject 1 The word " law" here 
refers not to the commands that were 
uttered on mount Sinai, but to the book 
of the law. The passage to which re- 
ference is made is in the Book of 
Genesis ; but all the five books of Moses 
were by the Jews classed under the 
general name of the law. See Note 
on Luke xxiv. 44. The sense is, ' Will 
you not listen to a narrative found in 
one of the books of the law itself, fully 
illustrating the nature of that servitude 
which you wishl' 

22. For it is written. Gen. xvi. 
xxi. Tf Abraham had two so?is. Isli- 
mael and Isaac. Abraham subsequently 
had several sons by Keturah after the 
death of Sarah. Gen. xxvi. 1 — 6. 
But the two sons by Hagar and Sarah 
were the most prominent, and the 
events of their lives furnished th<- par- 
ticular illustration which Paul desired, 



368 



GALATIANS. 



[A D. 58. 



23 But he who was of the 
° bond- worn an was born after 
the flesh ; but he of the free wo- 
man was by promise. 



If The one by a bund-maid. Ishmael, 
the son of Hagar. Hagar was an 
Egyptian slave, whom Sarah gave to 
Abraham in order that he might not be 
wholly without posterity. Gen. xvi. 3. 
If The other by a free woman. Isaac, 
the son of Sarah. Gen. xxi. 1 , 2. 

23. Bat he who was of the bond-wo- 
man was born after the flesh. In the 
ordinary course of nature, without any 
special promise, or any unusual divine 
interposition, as in the case of Isaac. 
^ But he of the free woman, &c. The 
birth of Isaac was in accordance with a 
special promise, and by a remarkable 
divine interposition. See Gen. xviii. 
10; xxi. 1,2. Heb. xi. 11, 12. Comp. 
Notes on Rom. iv. 19—21. The idea 
here of Paul is, that the son of the 
slave was in an humble and inferior con- 
dition from his very birth. There was 
no special promise attending him. He 
was born into a state of inferiority and 
servitude which attended him through 
his whole life. Isaac, however, was 
met with promises as soon as he was 
born, and was under the benefit of 
those promises as long as he lived. The 
object of Paul is, to state the truth in 
regard to a condition of servitude and 
slavery. It is attended with evils from 
beginning to end ; from the birth to the 
grave. By this illustration he means 
to show them the folly of becoming the 
voluntary slaves of the law after they 
had once been made free. 

24. Which things. The different 
accounts of Ishmael and Isaac, f Are 
an allegory. May be regarded alle- 
gorically, or as illustrating great princi- 
ples in regard to the condition of slaves 
and freemen; and may therefore be 
used to illustrate the effect of servitude 
to the law of Moses compared with 
the freedom of the gospel. He does 
not mean to say that the historical re- 
cord of Moses was not true, or was 
merely allegorical; nor does he mean 



24 Which things are an alle- 
gory : b for these are the two 
1 covenants ; the one from the 

a Ro. 9. 7, 8. & 1 Co. 10. 11. 

1 or, testaments. 



to say that Moses meant this to be an 
allegory, or that he intended that it 
should be applied to the exact purpose to 
which Paul applied it. No such design 
is apparent in the narrative of Moses, 
and it is evident that he had no such 
intention. Nor can it be shown that 
Paul means to be understood as saying 
that Moses had any such design, or that 
his account was not a record of a plain 
historical fact. Paul uses it as he 
would any other historical fact that 
would illustrate the same principle, and 
he makes no more use of it than the 
Saviour did in his parables of real or 
fictitious narratives to illustrate an im- 
portant truth, or than we always do of 
real history to illustrate an important 
principle. The word which is here 
used by Paul (dhKnyogiw) is derived 
from ah\oe, another, and ayo^iuoo, to 
speak, to speak openly or in public. — 
Passow. It properly means to speak 
any thing otherwise than it is under- 
stood (Passow); to speak allegorical ly ; 
to allegorize. The word does not occur 
elsewhere in the New Testament, nor is 
it found in the Septuagint, though it 
occurs often in the classic writers. An 
allegory is a continued metaphor. See 
Blair's Lectures, xv. It is a figurative 
sentence or discourse, in which the prin- 
cipal object is described by another sub- 
ject resembling it in its properties and 
circumstances. — Webster. Allegories 
are in words what hieroglyphics are 
in painting. The distinction between a 
parable and an allegory is said to be, 
that a parable is a supposed history 
to illustrate some important truth, as the 
parable of the good Samaritan, &c. 
an allegory is based on real facts. It is 
not probable, however, that this distinc- 
tion is always carefully observed. Some- 
times the allegory is based on the 
resemblance to some inanimate object, 
as in the beautiful allegory in the 
eightieth Psalm. Allegories, parables, 



A. D. 58.] 



CHAPTER IV. 



369 



mount 1 Sinai, a which gen- 

iSina. aDe.33. 2. 

and metaphors abound in the writings 
of the East. Truth was more easily 
treasured up in this way, and could be 
better preserved and transmitted when 
it was connected with an interesting 
story. The lively fancy of the people 
of the East also led them to this mode 
of communicating truth ; though a love 
for it is probably founded in human na- 
ture. The best sustained allegory of 
any considerable length in the world is, 
doubtless, Bunyan's Pilgrim's Progress; 
and yet this is among the most popular 
of all books. The ancient Jews were 
exceedingly fond of allegories, and even 
turned a considerable part of the Old 
Testament into allegory. The ancient 
Greek philosophers also were fond of 
this mode of teaching. Pythagoras 
instructed his followers in this manner, 
and this was common among the 
Greeks, and was imitated much by the 
early Christians. — Calmet. Many of 
the Christian fathers, of the school of 
Origen, made the Old Testament almost 
wholly allegorical, and found mysteries 
in the plainest narratives. The Bible 
became thus with them a book of 
enigmas, and exegesis consisted in an 
ingenious and fanciful accommodation 
of all the narratives in the Scriptures 
to events in subsequent times. The 
most fanciful, and the most ingenious 
man, on this principle, was the best in- 
terpreter ; and as any man might attach 
any hidden mystery which he chose to 
the Scriptures, they became wholly 
useless as an infallible guide. Better 
principles of interpretation now pre- 
vail; and the great truth has gone forth, 
never more to be recalled, that the Bible 
is to be interpreted on the same princi- 
ple as all other books; that its language 
is to be investigated by the same laws 
as language in all other books; and 
that no more liberty is to be taken in 
allegorizing the Scriptures than may be 
taken with Herodotus or Livy. It is 
lawful to use, narratives of real events 
to illustrate important principles always. 
Such a use is often made of history ; 



dereth to bondage, which is 
Agar. 



and such a use, I suppose, the apostle 
Paul makes here of an important fact 
in the history of the Old Testament. 
| For these are. These may be used 
to represent the two covenants. The 
apostle could not mean that the sons 
of Sarah and of Hagar were literally 
the two covenants ; for this could not 
be true, and the declaration would be 
unintelligible. In what sense could 
Ishmael be called a covenant ? The 
meaning, therefore, must be, that they 
furnished an apt illustration or repre- 
sentation of the two covenants ; they 
would show what the nature of the two 
covenants was. The words " are" and 
" is" are often used in this sense in the 
Bible, to denote that one thing repre- 
sents another. Thus in the institution 
of the Lord's supper ; " Take, eat, this 
is my body" (Matt. xxvi. 26) ; i. e. 
this represents my body. The bread 
was not the living body that was then 
before them. So in ver. 28. "This is 
my blood of the new covenant ;" i. e. 
this represents my blood. The wine in 
the cup could not be the living blood of 
the Redeemer that was then flowing in 
his veins. See Note on that place. 
Comp. Gen. xli. 28. ^ The two cove- 
nants. Marg. Testaments. The word 
means, here, covenants or compacts. 
See Note on 1 Cor. xi. 25. The two 
covenants here referred to, are the one 
on mount Sinai made with the Jews, 
and the other that which is made with the 
people of God in the gospel. The one 
resembles the condition of bondage in 
which Hagar and her son were; the 
other the condition of freedom in which 
Sarah and Isaac were. % The one from 
the mount Sinai. Marg. Sina. The 
Greek is Sina, though the word may be 
written either way. 1| Which gender- 
eth to bondage. Which tends to pro- 
duce bondage or servitude. That is, 
the laws are stern and severe ; and the 
observance of them costly, and onerous 
like a state of bondage. See Note on 
Acts xv. 10. *|f Which is Agar. Which 
Hagar would appropriately represent. 



GALATIANS. 



[A. D. 58. 



25 For this Agar is mount 
Sinai in Arabia, and l answereth 
to Jerusalem which now is, and 

1 or, 25 in the same rank with. 



The condition of servitude produced by 
the law had a strong resemblance to her 
condition as a slave. 

25. For this Agar is mount Sinai. 
This Hagar well represents the law 
given on mount Sinai. No one can 
believe that Paul meant to say that 
Hagar was literally mount Sinai. A 
great deal of perplexity has been felt in 
regard to this passage, and Bentley pro- 
posed to cancel it altogether as an inter- 
polation. But there is no good au- 
thority for this. Several MSS. and 
versions read it, " For this Sinai is a 
mountain in Arabia;" others, "to this 
Hagar Jerusalem answereth," &c. 
Griesbach has placed these readings in 
the margin, and has marked them as 
not to be rejected as certainly false, but 
as worthy of a more attentive elimina- 
tion ; as sustained by some plausible ar- 
guments, though not in the whole satis- 
factory. The word Hagar in Arabic 
is said to signify a rock ,- and it has been 
supposed that the name was appropri- 
ately given to mount Sinai, because it 
was a pile of rocks, and that Paul had 
allusion to this meaning of the word 
here. So Chandler, Rosenmuller, and 
others interpret it. But I cannot find 
in Castell or Gesenius that the word 
Hagar in Arabic has this significa- 
tion ; still less is there evidence that 
the name was ever given to mount 
Sinai by the Arabs, or that such a signi- 
fication was known to Paul. The 
plainest and most obvious sense of a 
passage is generally the true sense ; and 
the obvious sense here is, that Hagar 
was a fair representation of mount 
Sinai, and of the law given there. 
If In Arabia. Mount Sinai is situated 
in Arabia Petraea, or the Rocky. Ro- 
senmuller says that this means " in the 
Arabic language ;" but probably in this 
interpretation he stands alone. % And 
answereth to Jerusalem. Marg. Is in 
the same rank with. The margin is 
the better translation. The meaning is, 



is in bondage with her child- 
ren. 

26 But Jerusalem a which is 

a He. 12. 22. Re. 21. 2, 10. 



it is just like it, or corresponds with it. 
Jerusalem as it is now (i. e. in the days 
of Paul), is like mount Sinai. It is 
subject to laws, and rites, and customs ; 
bound by a state of servitude, and fear, 
and trembling, such as existed when 
the law was given on mount Sinai. 
There is no freedom ; there are no great 
and liberal views ; there is none of the 
liberty which the gospel imparts to men. 
The word avo-rcf^lt, answereth to, 
means properly to advance in order 
together ; to go together with, as sol- 
diers march along in the same rank; 
and then to correspond to. It means 
here that mount Sinai and Jerusalem 
as it then was would be fitted to march 
together in the same platoon or rank. 
In marshalling an army, care is taken 
to place soldiers of the same height, 
and size, and skill, and courage, if pos- 
sible, together. So here it means that 
they were alike. Both were connected 
with bondage, like Hagar. On the one, 
a law was given that led to bondage ; 
and the other was in fact under a 
miserable servitude of rites and forms. 
1 Which now is. As it exists now ; 
that is, a slave to rites and forms, as it 
was in fact in the time of Paul. 
f And is in bondage. To laws and 
customs. She was under hard and 
oppressive rites, like slavery. She was 
also in bondage to sin (John viii. 33, 
34) ; but this does not seem to be the 
idea here. ^ With her children. Her 
inhabitants. She is represented as a 
mother, and her inhabitants, the Jews, 
are in the condition of the son of 
Hagar. On this passage comp. Notes 
on 1 Cor. x. 4. for a more full illustra- 
tion of the principles involved here. 

26. But Jerusalem ivhich is above. 
The spiritual Jerusalem ; the true 
church of God. Jerusalem was the 
place where God was worshipped, and 
hence it became synonymous with the 
word church, or is used to represent 
the people of God. The word rendered 



A.D. 58.] 



CHAPTER IV. 



371 



above is free, which is the m 
of us all. 

27 For it is written, a Rejoice 
thou barren that bearest not ; 

a Is. 54.1. & Ac. 3. 25. c. 3. 29. 



other break forth and cry, thou that 

travailest not ; for the desolate 

hath many more children than 

she which hath an husband. 

28 Now we, b brethren, as 



" above," (Hva) means properly up 
above, that which is above ; and hence 
heavenly, celestial. Col. iii. 1, 2. 
John viii. 23. Here it means, the 
heavenly or celestial Jerusalem. Rev. 
xxi. 2 : " And I John saw the holy 
city, new Jerusalem, coming down from 
God, out of heaven." Heb. xii. 22 : 
" Ye are come unto mount Zion, and 
unto the city of the living God, the 
heavenly Jerusalem." Here it is used 
to denote the church, as being of hea- 
venly origin. % Is free. The spirit of 
the gospel is that of freedom. It is 
freedom from sin, freedom from the 
bondage of rites and customs, and 
it tends to promote universal freedom. 
See Note on ver. 7. Comp. John viii. 
32. 36. Note, 2 Cor. iii. 17. t Which 
is the mother of us all. Of all who are 
true Christians, whether we are by birth 
Jews or Gentiles. We should not, 
therefore, yield ourselves to any degrad- 
ing and abasing servitude of any kind. 
Comp. Note, 1 Cor. vi. 12. 

27. For it is written. This passage 
is found in Isa. liv. 1. For an exposition 
of its meaning as it occurs there, see 
my Notes on Isaiah. The object of the 
apostle in introducing it here seems to 
be to prove that the Gentiles as well as 
the Jews would partake of the privi- 
leges connected with the heavenly 
Jerusalem. He had in the previous 
verse spoken of the Jerusalem from 
above as the common mother of all 
true Christians, whether by birth Jews 
or Gentiles. This might be disputed 
or doubted by the Jews ; and he ther# 
fore adduces this proof from the Old 
Testament. Or if it was not doubted, 
still the quotation was pertinent, and 
would illustrate the sentiment which he 
had just uttered. The mention of 
Jerusalem as a mother seems to have 
ed this text. Isaiah had spoken 
of Jerusalem as a female that had been 



long desolate and childless, now re- 
joicing by a large accession from the 
Gentile world, and increased in num- 
bers like a female who should have 
more children than one who had been 
long married. To this Paul appropri- 
ately refers when he says that the whole 
church, Jews and Gentiles, were the 
children of the heavenly Jerusalem, 
represented here as a rejoicing mother. 
He has not quoted literally from the 
Hebrew, but he has used the Septua- 
gint version, and has retained the sense. 
The sense is, that the accession from 
the Gentile world would be far more nu- 
merous than the Jewish people had ever 
been ; a prophecy that has been already 
fulfilled. 1 Rejoice thou barren that 
bearest not. As a woman who has had 
no children would rejoice. This repre- 
sents probably the heathen world, as 
having been apparently forsaken and 
abandoned, and with whom there had 
been none of the true children of God. 
Tl Break forth and cry. Or ' break 
forth and exclaim ;' i. e. break out into 
loud and glad exclamations at the re- 
markable accession. The cry here re- 
ferred to was to be a joyful cry or shout; 
the language of exultation. So the 
Hebrew word in Isa. liv. 1 i^rri) means. 
\ For the desolate. She who was deso- 
late and apparently forsaken. It lite- 
rally refers to a woman who had seemed 
to be desolate and forsaken, who was 
unmarried. In Isaiah it may refer to 
Jerusalem, long forsaken and desolate, 
or as some suppose to the Gentile world. 
See my Note on Isa. liv. 1. f, Than, 
she which hath an husband. Perhaps 
referring to the Jewish people as in 
covenant with God, and often spoken 
of as married to him. Isa. lxii. 4, 5 ; 
liv. 5. 

28. Now we, brethren. We who arc 
Christians. *{ Are the children of the 
promise. We so far resemble Isaac, 



372 



GALATIANS. 



[A. D. 58. 



Isaac was, are the children of 
promise. 

29 But as then he a that was 
born after the flesh, persecuted 
him that was born after the Spi- 
rit, even so ' it is now. 

30 Nevertheless, what saith 

aGe. 21.9. fc.Tno. 15. 19. 

c Ge. 21. 10, 12. 



that there are great and precious pro- 
mises made to us. We are not in the 
condition of Ishmael, to whom no pro- 
mise was made. 

29. But as then he that was born af- 
ter the flesh. Ishmael. See ver. 23. 
If Persecuted him that was born after 
the Spirit. That is, Isaac. The phrase, 
" after the Spirit," here, is synonymous 
with ' according to the promise' in the 
previous verse. It stands opposed to 
the phrase ' after the flesh,' and means 
that his birth was by the special or mi- 
raculous agency of God. See Rom. iv. 
It was not in the ordinaiy course of 
events. The persecution here referred 
to, was the injurious treatment which 
Isaac received from Ishmael, or the op- 
position which subsisted between them. 
The particular reference of Paul is 
doubtless to Gen. xxi. 9, where it is said 
that " Sarah saw the son of Hagar the 
Egyptian, which she had borne unto 
Abraham, mocking." It was on ac- 
count of this, and at the special request 
of Sarah, that Hagar and her son were 
expelled from the house of Abraham. 
Gen. xxi. 10. 1 Even so it is now. 
That is, Christians, the children of the 
promise, are persecuted by the Jews, 
the inhabitants of Jerusalem, " as it now 
is," and who are uninterested in the pro- 
mises, as Ishmael was. For an illus- 
tration of this, see Paley's Horse Pauli- 
nas, on this Epistle, No. V. Dr. Paley 
has remarked that it does not appear 
that the apostle Paul was ever set upon 
by the Gentiles, unless they were first 
stirred up by the Jews, except in two 
instances. One of these was at Phi- 
lippi, after the cure of the Pythoness 
(Acts xvi. 19) ; and the other at Ephe- 
sus, at the instance of Demetrius. Acts 



c the Scripture ? Cast out the 
bond-woman and her son : for 
the son of the bond-woman shall 
not be heir with the son of the 
free woman. 

31 So then, brethren, we are 
not children of the bond-woman, 
but of the free. 



xix. 24. The persecutions of the Chris- 
tians arose, therefore, mainly from the 
Jews, from those who were in bondage 
to the law, and to rites and customs ; 
and Paul's allusion here to the case of 
the persecution which Isaac the free-born 
son endured, is exceedingly pertinent 
and happy. 

30. Nevertheless. But ( 'A\>£ ). 
% What saith the Scripture? What 
does the Scripture teach on the subject 1 
What lesson does it convey in regard 
to the bondman 1 *i Cast out the bond- 
woman and her son. This was the 
language of Sarah, in an address to 
Abraham, requesting him to cast out 
Hagar and Ishmael. Gen. xxi. 10. 
That was done. Paul uses it here as 
applicable to the case before him. As 
used by him, the meaning is, that every 
thing like servitude in the gospel is to 
be rejected, as Hagar and Ishmael were 
driven away. It dees not mean, as it 
seems to me, that they were to expel 
the Jewish teachers in Galatia, but that 
they were to reject every thing like ser- 
vitude and bondage ; they were to ad- 
here only to that which was free. Paul 
cannot here mean that the passage in 
Gen. xxi. 10, originally had reference to 
the gospel, for nothing evidently was 
farther from the mind of Sarah than any 
such reference; nor can it be shown 
that he meant to approve of or vindicate 
•lie conduct of Sarah ; but he finds a 
passage applicable to his purpose, and 
he conveys his ideas in that language as 
exactly expressing his meaning. We 
all use language in that way wherever 
we find it. 

31. So then, brethren. It follows 
from all this. Not from the allegory 
regarded as an argument — for Paul does 



A.D.58.] 



CHAPTER IV. 



373 



not use it thus — but from the considera- 
tions suggested on the whole subject. 
Since the Christian religion is so supe- 
rior to the Jewish ; since we are by it 
freed from degrading servitude, and are 
not in bondage to rites and ceremonies; 
since it was designed to make us truly 
free, and since by that religion we are 
admitted to the privileges of sons, and 
are no longer under laws, and tutors, 
and governors, as if we were minors; 
from all tbis it follows, that we should 
feel and act, not as if we were children 
of a bondwoman, and born in slavery, 
but as if we were children of a free- 
woman, and born to liberty. It is the 
birthright of Christians to think, and 
feel, and act like freemen, and they 
should not allow themselves to become 
the slaves of customs, and rites, and 
ceremonies, but should feel that they 
are the adopted children of God. 

Thus closes this celebrated allegory — 
an allegory that has greatly perplexed 
most expositors, and most readers of 
the Bible. In view of it, and of the 
exposition above, there are a few remarks 
which may not inappropriately be made. 

(1.) It is by no means affirmed, that 
the bistory of Hagar and Sarah in Ge- 
nesis, had any original reference to the 
gospel. The account there is a plain 
historical narrative, not designed to have 
any such reference. 

(2.) The narrative contains import- 
ant principles, that may be used as il- 
lustrating truth, and is so used by the 
apostle Paul. There are parallel points 
between the history and the truths of 
religion, where the one may be illus- 
trated by the other. 

(3.) The apostle does not use it at all 
in the way of' argument, or as if that 
proved that the Ualatians were not to 
submit to the Jewish rites and customs. 
It is an illustration of the comparative 
nature of servitude and freedom, and 
would, therefore, illustrate the dillerence 
between a servile compliance with Jew- 
ish riles, and the freedom of the 
gospel. 

(1.) This use of an historical fact by 

the apostle docs not make it proper for 
ua to turn the Old Testament into alle- 
'6Z 



gory, or even to make a very free use of 
this mode of illustrating truth. That 
an allegory may be used sometimes with 
advantage, no one can doubt while the 
" Pilgrim's Progress" shall exist. Nor 
can any one doubt that Paul has here 
derived, in this manner, an important 
and striking illustration of truth from 
the Old Testament. But no one ac- 
quainted with the history of interpreta- 
tion can doubt that vast injury has been 
done by a fanciful mode of explaining 
the Old Testament ; by making every 
fact in its history an allegory ; and 
every pin and pillar of the tabernacle 
and the temple a type. Nothing is bet- 
ter fitted to bring the whole science of 
interpretation into contempt ; nothing 
more dishonours the Bible, than to make 
it a book of enigmas, and religion to 
consist in puerile conceits. The Bible 
is a book of sense ; and all the doctrines 
essential to salvation are plainly reveal- 
ed. It should be interpreted, not by 
mere conceit and by fancy, but by the 
sober laws according to which are inter- 
preted other books. It should be ex- 
plained, not under the influence of a 
vivid imagination, but under the influ- 
ence of a heart imbued with a love of 
truth, and by an understanding disci- 
plined to investigate the meaning of 
words and phrases, and capable of ren- 
dering a reason for the interpretation 
which is proposed. Men may abun- 
dantly use the facts in the Old Testa- 
ment to illustrate human nature, as Paul 
did; but far distant be the day, when 
the principles of Origen and of (Jocceius 
shall again prevail, and when it shall 
be assumed, that " the Bible means 
every thing that it can be made to 
mean." 

CHAPTER V. 

AN VLYS1S. 

This chapter is, properly, a continua- 
tion of the argument in the previous 
chapter, and is designed to induce the 
Galatians to renounce their conformity 
to the Jewish law, and to become en- 
tirely conformed to the gospel. In par- 
ticular, it seems to be designed to meet 

a charge that had been brought against 
him, that he had preached the necessity 



374 



GALATIANS. 



[A. D. 58. 



CHAPTER V. 
OTAND a fast therefore in the 
^ * liberty wherewith Christ 

a Ep. 6. 14. 

b Jno. 8. 32, 36. Ro. 6. 18. Ac. 15. 10. 

of circumcision, or that he had so prac- 
tised it, as to show that he believed that 
it was obligatory on others. Under his 
example, or pleading his authority, it 
seems the false teachers there had urged 
the necessity of its observance. See 
ver. 11. The argument and the exhorta- 
tion consist of the following parts. 

T. He exhorts them to stand firm in 
the liberty of Christianity, and not to 
be brought again under bondage, ver. 1. 

II. He solemnly assures them, that if 
they depended on circumcision for sal- 
vation, they could derive no benefit from 
Christ. They put themselves into a per- 
fect legal state, and must depend on that 
alone; and that was equivalent to re- 
nouncing Christ altogether, or to falling 
from grace, ver. 2 — 6. 

III. He assures them that their pre- 
sent belief could not have come from 
him by whom they were originally 
brought to the knowledge of the truth ; 
but must have been from some foreign 
influence, operating like leaven, ver. 
7—9. 

IV. He says he had confidence in 
them, on the whole, that they would 
obey the truth, and that they would suf- 
fer him who had troubled them to bear 
his proper judgment, gently insinuating 
that he should be disowned or cut off. 
ver. 10. 12. 

V. He vindicates himself from the 
charge that he preached the necessity 
of circumcision. His vindication was, 
that if he had done that, he would have 
escaped persecution, for then the of- 
fence of the cross would have ceased, 
ver. 11. 

VI. He assures them that they had 
been called unto liberty; that the gospel 
had made them free. Yet Paul felt how 
easy it was to abuse this doctrine, and to 
pretend that Christ had freed them from 
all restraint, and from the bondage of 
all law. Against this he cautions them. 
Their liberty was not licentiousness. It 



hath made us free, and be not en- 
tangled again with the yoke of 
bondage. 

2 Behold, I Paul say unto you, 

was not freedom from all the restraints 
of law. It was not that they might give 
indulgence to the passions of the flesh. 
It was designed that they should serve 
one another ; and not fall into the in- 
dulgence of raging passions, producing 
strife and mutual hatred, ver. 13 — 15. 

VII. To illustrate this, and to show 
them the evils of giving indulgence to 
their appetites under the pretence that 
they were free, he proceeds to show 
what were the passions to which carnal 
indulgence would give rise, or what 
were the works of the flesh, ver. 16 — 21. 

VIII. On the other hand, the Spirit 
produces a train of most lovely virtues, 
feelings, and affections, against which 
there could be no law. ver. 22, 23. 

IX. They who were Christians had 
in fact crucified the flesh. They were 
bound to live after the teachings of the 
Spirit, and Paul, therefore, exhorts them 
to lay aside all vain-glory and envy, and 
to live in peace, ver. 24 — 26. 

1. Stand fust, therefore. Be firm and 
unwavering. This verse properly be- 
longs to the previous chapter, and should 
not have been separated from it. The 
sense is, that they were to be firm 
and unyielding in maintaining the great 
principles of Christian liberty. They 
had been freed from the bondage of rites 
and ceremonies ; and they should by no 
means, and in no form, yield to them 
again, f In the liberty, &c. Comp. 
John viii. 32. 36. Rom. vi. 18. Notes, 
ch. iv. 3 — 5. f And be not entangled 
again. Tindal renders this, " And wrap 
not yourselves again." The sense is, 
do not again allow such a yoke to be 
put on you; do not again become slaves 
to any rites, and customs, and habits. 
f The yoke of bondage. Of servitude 
to the Jewish laws. See Note, Acts 
xv. 10. 

2. Behold, I Paul say unto you. I, 
who at first preached the gospel to you; 
I, too, who have been circumcised, and 



A. D. 58.] 



CHAPTER V. 



375 



that if ye be circumcised, Christ 
shall profit you nothing. 

3 For I testify again to every 

who was formerly a strenuous asserter 
of the necessity of observing the laws 
of Moses ; and I, too, who am charged 
(see ver. 11) with still preaching the ne- 
cessity of circumcision, now solemnly 
say to you, that if you are circumcised 
with a view to being justified by that in 
whole or in part, it amounts to a rejec- 
tion of the doctrine of justification by 
Christ, and an entire apostasy from him. 
He is to be " a whole Saviour." No one 
is to share with him in the honour of sav- 
ing men ; and no rite, no custom, no ob- 
servance of law, is to divide the honour 
with his death. The design of Paul is to 
give them the most solemn assurance on 
this point ; and by his own authority and 
experience to guard them from the danger, 
and to put the matter to rest. ^ That 
if ye be circumcised. This must be 
understood with reference to the subject 
under consideration. If you are cir- 
cumcised with such a view as is main- 
tained by the false teachers that have 
come among you ; that is, with an idea 
that it is necessary in order to your jus- 
tification. He evidently did not mean 
that if any of them had been circum- 
cised before their conversion to Chris- 
tianity ; nor could he mean to say, that 
circumcision in all cases amounted to 
a rejection of Christianity, for he had 
himself procured the circumcision of 
Timothy. Acts xvi. 3. If it was done, 
as it was then, for prudential considera- 
tions, and with a wish not necessarily to 
irritate the Jews, and to give one a more 
ready access to them, it was not to be 
regarded as wrong. But if, as the false 
teachers in Galatia claimed, as a thing 
essential to salvation, as indispensable to 
justification and acceptance with God, 
then the matter assumed a different as- 
pect ; and then it became in fact a re- 
nouncing of Christ as himself sufficient 
to save us. So with any thing else. 
Kites and ceremonies in religion may be 
in themselves well enough, if they are 
held to be matters not essential ; but the 
moment they are regarded as vital and 



man that is circumcised, that he 

is a debtor to do the whole law. 

4 Christ is become of no ef- 



esscntial, that moment they begin to in- 
fringe on the doctrine of justification by 
faith alone, and that moment they are 
to be rejected ; and it is because of the 
danger that this will be the case, that 
they are to be used sparingly in the 
Christian church. Who does not know 
the danger of depending on prayers, and 
alms, and the sacraments, and extreme 
unction, and penance, and empty forms 
for salvation 1 And who does not know 
how much in the Papal communion 
the great doctrine of justification has 
been obscured by numberless such rites 
and forms 1 % Christ shall profit you 
nothing. Will be of no advantage to 
you. Your dependence on circumcision, 
in these circumstances, will in fact 
amount to a rejection of the Saviour, 
and of the doctrine of j ustification by 
him. 

3. For I testify again. Probably he 
had stated this when he had preached 
the gospel to them at first, and he now 
solemnly bears witness to the same thing 
again. Bloomfield, however, supposes 
that the word again here (jraKiv) means, 
on the other hand, or, furthermore,- or, 
as we would say, ' and again.' *{ That 
he is a debtor to do the whole law. He 
binds himself to obey all the law of 
Moses. Circumcision was the distin- 
guishing badge of the Jews, as baptism 
is of Christians. A man, therefore, who 
became circumcised, became a professor 
of the Jewish religion, and bound him- 
self to obey all its peculiar laws. This 
must be understood, of course, with re- 
ference to the point under discussion ; 
and means, if he did it with a view to 
justification, or as a thing that was ne- 
cessary and binding. It would not ap- 
ply to such a case as that of Timothy, 
where it was a matter of mere expe- 
diency or prudence. See Note on ver. 2. 

4. Christ is become of no effect unto 
you. You will derive no advantage 
from Christ. His work in regard to you 
is needless and vain. If you can be 
justified in any other way than by him, 



376 



GALATIANS. 



[A. D. 58. 



feet a unto you, whosoever of you 
are justified by the law : ye are 
fallen b from grace. 

5 For we through the Spirit 

then of course you do not need him, and 
your adoption of the other mode is in 
fact a renunciation of him. Tindal ren- 
ders this, " Ye are gone quite from 
Christ." The word here used (kut^^'m), 
means, properly, to render inactive, idle, 
useless ; to do away, to put an end to ; 
and here it means that they had with- 
drawn from Christ, if they attempted to 
be justified by the law. They would 
not need him if they could be thus jus- 
tified ; and they could derive no benefit 
from him. A man who can be jus- 
tified by his own obedience, does not 
need the aid or the merit of another ; 
and if it was true, as they seemed to 
suppose, that they could be justified by 
the law, it followed that the work of 
Christ was in vain so far as they were 
concerned. f Whosoever of you are jus- 
tified by the law. On the supposition that 
any of you are justified by the law ; or if, 
as you seem to suppose, any are justified 
by the law. The apostle does not say 
that this had in fact ever occurred ; but 
he merely makes a supposition. If such 
a thing should or could occur, it would 
follow that you had fallen from grace. 
1 Ye are fallen from grace. That is, 
this would amount to apostasy from the 
religion of the Redeemer, and would be 
in fact a rejection of the grace of the 
gospel. That this had ever in fact oc- 
curred among true Christians the apos- 
tle does not affirm, unless he affirmed 
that men can in fact be justified by the 
law, since he makes the falling from 
grace a consequence of that. But did 
Paul mean to teach that 1 Did he 
mean to affirm that any man in fact had 
been, or could be justified by his own 
obedience to the law] Let his own 
writings answer. See, especially, Rom. 
iii. 20. But unless he held that, then 
this passage does not prove that any one 
who has ever been a true Christian has 
fallen away. The fair interpretation of 
the passage does not demand that. Its 



wait c for the hope of righteous- 
ness rf by faith. 

6 For in Jesus Christ neither 

a Ro. 9. 31, 32. b He 12. 15. 

c Ro. 8. 25. d 2 Ti. 4. 8. 



simple and obvious meaning is, that if 
a man wdio had been a professed Chris- 
tian should be justified by his own con- 
formity to the law, and adopt that mode 
of justification, then that would amount 
to a rejection of the mode of salvation 
by Christ, and would be a renouncing 
of the plan of justification by grace. 
The two systems cannot be united. The 
adoption of the one is, in fact, a rejec- 
tion of the other. Christ will be " a 
whole Saviour," or none. This passage, 
therefore, cannot be adduced to prove 
that any true Christian has in fact fallen 
away from grace, unless it proves also 
that man may be justified by the deeds 
of the law, contrary to the repeated de- 
clarations of Paul himself. The word 
" grace" here, does not mean grace in 
the sense of personal religion, it means 
the system of salvation by grace, in 
contradistinction from that by merit or 
by works — the system of the gospel. 

5. For we. We who are Chris- 
tians. It is a characteristic of the true 
Christian. f Through the Spirit. 
The Holy Spirit. We expect salvation 
only by his aid. *| Wait for. That 
is, we expect salvation in this way. 
The main idea is, not that of waiting 
as if the thing were delayed; it is that 
of expecting. The sense is, that true 
Christians have no other hope of salva- 
tion than by faith in the Lord Jesus. It 
is not by their own works, nor is it by 
any conformity to the law. The object 
of Paul is, to show them the true na- 
ture of the Christian hope of eternal 
life, and to recall them from dependence 
on their conformity to the law. ^ The 
hope of righteousness. The hope of 
justification. They had no other hope 
of justification than by faith in the 
Redeemer. See Note on Rom. i. 17. 

6. For in Jesus Christ. In the re- 
ligion which Christ came to establish. 
1 Neither circumcision, &c. It makes 
no difference whether a man is circum- 



A. D. 58.] 



CHAPTER V. 



377 



a circumcision availeth any thing, 
nor uncircumcision ; but faith 
which b worketh by love. 

7 Ye did run well ; who did 
1 hinder you, that ye should not 
obey the truth? 



cised or not. He is not saved because 
he is circumcised, nor is he condemned 
because he is not. The design of Chris- 
tianity is to abolish these rites and cere- 
monies, and to introduce a way of sal- 
vation that shall be applicable to all 
mankind alike. See Notes on ch. iii. 
28. 1 Cor. vii. 19. Comp. Rom. ii. 29. 
1 But faith which worketh by love. 
Faith that evinces its existence by love 
to God, and benevolence to men. It is 
not a mere intellectual belief, but it is 
that which reaches the heart, and con- 
trols the affections. It is not a dead 
faith, but it is that which is operative, 
and which is seen in Christian kindness 
and affection. It is not mere belief of 
the truth, or mere orthodoxy, but it is 
that which produces true attachment to 
others. A mere intellectual assent to 
the truth may leave the heart cold and 
unaffected ; mere orthodoxy, however 
bold, and self-confident, and " sound," 
may not be inconsistent with conten- 
tions, and strifes, and logomachies, and 
divisions. The true faith is that which 
is seen in benevolence, in love to God, 
in love to all who bear the Christian 
name ; in a readiness to do good to all 
mankind. This shows that the heart 
is affected by the faith that is held ; and 
this is the nature and design of all true 
religion. Tindal renders this, " faith, 
which by love is mighty in opera- 
tion." 

7. Ye did run well. The Christian 
life is often represented as a race. See 
Notes on 1 Cor. ix. 24—26. Paul 
means here, that they becran the Chris- 
tian life with ardour and zeal. Comp. 
ch. iv. 15. \ Who did hinder you. 
Marg. Drive you bach. The word 
used here (^y^TTa) means properly 
to beat or drive back. Hem e it means 
to hinder, cheek, or retard. Dr. Dod- 
dridge remarks that this is " an Olympic 
32* 



8 This persuasion cometh not 
of him that calleth you. 

9 A little c leaven leaveneth 
the whole lump. 

a 1 Co. 7. 19. b ITh. 1. 3. Ja.2. 18—22. 

1 or, drive you back. c Mat. 13. 33. 1 Co. 5. 6. 



expression, and properly signifies com- 
ing across the course while a person is 
running in it, in such a manner as to 
jostle, and throw him out of the way." 
Paul asks, with emphasis, who it could 
have been that retarded them in their 
Christian course, implying that it could 
have been done only by their own con- 
sent, or that there was really no cause 
why they should not have continued as 
they began. f That ye should not 
obey the truth. The true system of 
justification by faith in the Redeemer. 
That you should have turned aside, and 
embraced the dangerous errors in re- 
gard to the necessity of obeying the 
laws of Moses. 

8. This persuasion. This belief 
that it is necessary to obey the laws of 
Moses, and to intermingle the observ- 
ance of Jewish rites with the belief of 
the Christian doctrines in order to be 
saved. ^ Not of him that calleth you. 
That is, of God, who had called them 
into his kingdom. That it refers to 
God and not to Paul is plain. They 
knew well enough that Paul had not 
persuaded them to it, and it was import- 
ant now to show them that it could 
not be traced to God, though they who 
taught it pretended to be commissioned 
by him. 

9. A little leave?!, &c. This is evi- 
dently a proverbial expression. See it 
explained in the Notes on 1 Cor. v. 6. 
Its meaning here is, that the embracing 
of the errors which they had adopted 
was to be traced to some influence ex- 
isting among themselves, and acting 
like leaven. It may either mean that 
there was existing among them from 
the first a slight tendency to conform to 
rites and customs, and that this had 
now like leaven pervaded the mass; 
or it may mean that the false teachers 
there might be compared to leaven, 



378 



GALATIANS. 



[A, D. 58. 



10 I have confidence in you 
through the Lord, that ye will 
be none otherwise minded : but 
he that troubleth you shall bear 

whose doctrines, though they were few 
in number, had pervaded the mass of 
Christians ; or it may mean, as many 
have supposed, that any conformity to 
the Jewish law was like leaven. If 
they practised circumcision, it would 
not stop there. The tendency to con- 
form to Jewish rites would spread from 
that until it would infect all the doc- 
trines of religion, and they would fall 
into the observance of all the rites of 
the Jewish law. It seems to me that 
the second interpretation referred to 
above is the correct one ; and that the 
apostle means to say, that the influence 
which had brought this change about 
was at first small and unimportant; 
that there might have been but a few 
teachers of that kind, and it might 
have not been deemed worthy of par- 
ticular attention or alarm ; but that the 
doctrines thus infused into the churches, 
had spread like leaven, until the whole 
mass had become affected. 

10. / have confidence in you, &c. 
Though they had been led astray, and 
had embraced many false opinions, 
yet, on the whole, Paul had confidence 
in their piety, and believed they would 
yet return and embrace the truth. 
If That ye will he none otherwise 
minded. That is, than you have been 
taught by me ; or than I think and teach 
on the subject. Paul doubtless means 
to say, that he had full confidence that 
they would embrace the views which he 
was inculcating on the subject of justi- 
fication, and he makes this remark in 
order to modify the severity of his tone 
of reprehension, and to show that, not- 
withstanding all he had said, he had 
confidence still in their piety. He be- 
lieved that they would coincide with 
him in his opinion, alike on the general 
subject of justification, and in regard to 
the cause of their alienation from the 
truth. He, therefore, gently insinuates 
that it was not to be traced to them- 



his « judgment, whosoever he 
be. 

11 And I, brethren, if I yet 
preach circumcision, why do I 

a2 Co. 10.6. 

selves that they had departed from the 
truth, but to the " little leaven" that 
had leavened the mass; and he adds 
that whoever had done this, should be 
held to be responsible for it. ■[ But he 
that troubleth you. By leading you 
into error. 1 Shall hear his judgment. 
Shall be responsible for it, and will re- 
ceive proper treatment from you. He 
gently states this general principle, 
which is so obvious ; states that he does 
not believe that the defection is to be 
traced to themselves ; and designs to 
prepare their minds for a proposition 
which he intends to submit (ver 12), 
that the offending person or persons 
should be disowned and cut off. 
t Whosoever he be.' 'I do not know 
who he is. I mention no names ; 
accuse no one by name; and advise no 
severe measures against any particular 
individual. I state only the obvious 
principle that every man should bear 
his own burden, and be held responsible 
for what he has done — no matter who 
he is.' 

11. And 7, brethren. Paul here pro- 
ceeds to vindicate himself from giving 
countenance to the doctrines which 
they had advanced there. It is evident 
that the false teachers in Galatia ap- 
pealed to Paul himself, and alleged that 
he insisted on the necessity of circum- 
cision, and that they were teaching no 
more than he taught. On what they 
founded this is unknown. It may 
have been mere slander ; or it may have 
arisen from the fact that he had circum- 
cised Timothy (Acts xvi. 3), and, pos- 
sibly, that he may have encouraged 
circumcision in some other similar 
cases. Or it may have been inferred 
from the fact (which was undoubtedly 
true) that Paul in general complied 
with the customs of the Jews when he 
was with them. But his conduct and 
example had been greatly perverted. 
Ho had never enjoined circumcision 



A, D. 58.] 



CHAPTER V. 



379 



yet suffer persecution ? 
is the offence b of the 
ceased. 

ac. 6. 12. hi Co. 1.23. 



then | 12 1 would they were even 



s cut off which trouble you. 

13 For, brethren, ye have 
been called unto liberty ; only 



as necessary to salvation ; and had 
never complied with Jewish customs 
where there was danger that it would be 
understood that he regarded them as at 
all indispensable, or as furnishing a 
ground of acceptance with God. *f If 
I yet preach circumcision. If I preach 
it as necessary to salvation ; or if I 
enjoin it on those who are converted to 
Christianity. ^ Why do I yet suffer 
persecution ? That is, from the Jews. 
' Why do they oppose me 1 Circum- 
cision is the peculiar badge of the 
Jewish religion ; it implies all the rest 
(see ver. 2) ; and if I preach the neces- 
sity of that, it would satisfy the Jews, 
and save me from persecution. They 
would never persecute one who did that 
as they do me ; and the fact that I am 
thus persecuted by them is full demon- 
stration that I am not regarded as 
preaching the necessity of circum- 
cision.' It is remarkable that Paul 
does not expressly deny the charge. 
The reason may be, that his own word 
would be cailed in question, or that it 
might require much explanation to 
show why he had recommended cir- 
cumcision in any case, as in the case of 
Timothy. Acts xvi. 3. But the fact 
that he was persecuted by the Jews 
settled the question, and showed that 
he did not preach the necessity of cir- 
cumcision in any such sense as to 
satisfy them, or in any such sense as 
was claimed by the false teachers in 
Galatia. In regard to the fact that 
Paul was persecuted by the Jews, see 
Acts xiv. 1,2.19; xvii. 4, 5. 13. Comp. 
Paley, Horse Paulinas, Galat. No. V. 
1 Then is the offence of the cross ceased. 
'For if I should preach the necessity 
of circumcision, as is alleged, the of- 
fence of the cross of Christ would be 
removed. The necessity of depending 
on the merits of the sacrifice made on 
the cross would be taken away, since 
then men could be saved by conformity 



to the laws of Moses. The very thing 
that I have so much insisted on, and 
that has been such a stumbling-block to 
the Jews (Note, 1 Cor. i. 23), that con- 
formity to their rites was of no avail, 
and that they must be saved only by 
the merits of a crucified Saviour, would 
be done away with.' Paul means that 
if this had been done, he would have 
saved himself from giving offence, and 
from the evils of persecution. He 
would have preached that men could 
be saved by conformity to Jewish rites, 
and that would have saved him from 
all the persecutions which he had en- 
dured in consequence of preaching the 
necessity of salvation by the cross. 

12. / would they were even cut off. 
That is, as I understand it, from the 
communion of the church. So far am 
I, says Paul, from agreeing with them, 
and preaching the necessity of circum- 
cision as they do, that I sincerely wish 
they were excluded from the church as 
unworthy a place among the children 
of God. For a very singular and mon- 
strous interpretation of this passage, 
though adopted by Chrysostom, Theo- 
doret, Theophylact, Jerome, Grotius, 
Rosenmuller, Koppe, and others, the 
learned reader may consult Koppe 
on this verse. To my amazement, I 
find that this interpretation has also 
been adopted by Robinson in his Lexi- 
con, on the word dzro*»rTa>. 1 will 
state the opinion in the words of Koppe. 
Non modo circumcidant se, sed, si 
velint, el in i it mutilant sc — ipsa geni- 
talia resecent. The simple meaning is, 
I think, that Paul wished that the 
authors of these errors and disturb- 
ances were excluded from the church. 
U Which trouble you. Who pervert 
the true doctrines of salvation, and who 
thus introduce error into the church. 
Error always sooner or later causes 
trouble. Comp. Note, 1 Cor. v. 7. 

13. For, brethren, ye have been 



380 



GALATIANS. 



[A. D. 58. 



use not a liberty for an occasion 
to the flesh, but by love serve 
6 one another. 



called unlo liberty. Freedom from 
Jewish rites and ceremonies. See the 
Notes on ch. iii. 28; iv. 9. 21—31. 
The meaning here is, that Paul wished 
the false teachers removed because true 
Christians had been called unto liberty, 
and they were abridging and destroying 
that liberty. They were not in sub- 
jection to the law of Moses, or to any 
thing else that savoured of bondage. 
They were free ; free from the servitude 
of sin, and free from subjection to ex- 
pensive and burdensome rites and cus- 
toms. They were to remember this as 
a great and settled principle; and so 
vital a truth was this, and so important 
that it should be maintained, and so 
great the evil of forgetting it, that Paul 
says he earnestly wishes (ver. 12) that 
all who would reduce them to that 
state of servitude were cut off from the 
Christian church, f Only use not 
liberty, &c. The word use here intro- 
duced by our translators, obscures the 
sense. The idea is, ' You are called to 
liberty, but it is not liberty for an occa- 
sion to the flesh. It is not freedom 
from virtuous restraints, and from the 
laws of God. It is liberty from the 
servitude of sin, and religious rites and 
ceremonies, not freedom from the neces- 
sary restraints of virtue.' It was neces- 
sary to give this caution, because, (I.) 
There was a strong tendency in all con- 
verts from heathenism to relapse again 
into their former habits. Licentious- 
ness abounded, and where they had 
been addicted to it before their conver- 
sion, and where they were surrounded 
by it on every hand, they were in con- 
stant danger of falling into it again. 
A bare and naked declaration, there- 
fore, that they had been called to li- 
berty, to freedom from restraint, might 
have been misunderstood, and some 
might have supposed that they were 
free from all restraints. (2.) It is 
needful to guard the doctrine from 
abuse at all times. There has been a 



14 For all the law is ful- 
filled in one word, even in this, 

ttlCo. S. 9. lPe.2. 16. b Uno. 3. 18. 



strong tendency, as the history of the 
church has shown, to abuse the doc- 
trines of grace. The doctrine that 
Christians are " free ;" that there is 
liberty to them from restraint, has been 
perverted always by Antinomians, and 
been made the occasion of their indulg- 
ing freely in sin. And the result has 
shown that nothing was more import- 
ant than to guard the doctrine of Chris- 
tian liberty, and to show exactly what 
Christians are freed from, and what 
laws are still binding on them. Paul 
is, therefore, at great pains to show that 
the doctrines which he had maintained 
did not lead to licentiousness, and did 
not allow the indulgence of sinful and 
corrupt passions, ^j An occasion. As 
allowing indulgence to the flesh, or as 
a furtherance or help to corrupt pas- 
sions. See the word explained in the 
Notes on Rom. vii. 8. 1 To the flesh. 
The word flesh is often used in the 
writings of Paul to denote corrupt and 
gross passions and affections. See 
Notes on Rom. vii. 18 ; viii. 1. ^ But 
by love serve one another. By the 
proper manifestation of love one to 
another strive to promote each other's 
welfare. To do this will not be incon- 
sistent with the freedom of the gospel. 
When there is love there is no servi- 
tude. Duty is pleasant, and offices 
of kindness agreeable. Paul does not 
consider them as freed from all law 
and all restraint ; but they are to be 
governed by the law of love. They 
were not to feel that they were so free 
that they might lawfully give indulgence 
to the desires of the flesh, but they 
were to regard themselves as under the 
law to love one another; and thus they 
would fulfil the law of Christian free- 
dom. 

14. For all the law is fulfilled, 6cc. 
That is, this expresses the substance of 
the whole law ; it embraces and com- 
prises all. The apostle of course here 
alludes to the law in regard to our duty 



A. D. 58.] 



CHAPTER V. 



3S1 



a Thou shalt love thy neighbour 
as thyself. 

15 But if ye bite and devour 
one another, take heed that ye 
be not consumed one of another. 

a I.e. 19. 18. Mat. 22. 39, 40. Ja. 2. 8. 
b Ro. 8. 1,4, 13. i ox, fulfil not. 

to our fellow-men, since that was the 
point which he particularly enforces. 
He is saying that this law would coun- 
teract all the evil workings of the flesh, 
and if this were fulfilled, all our duty to 
others would he discharged. A similar 
sentiment he has expressed in Rom. 
xiii. 8 — 10. See Notes on that passage. 
The turn here in the discussion is wor- 
thy of particular notice. With great 
skill he changes the subject from a doc- 
trinal argument to a strain of practical 
remark, and furnishes most important 
lessons for the right mode of overcoming 
our corrupt and sensual passions, and 
discharging our duty to others, f T/tou 
shall love thy neighbour, &c. See this 
explained in the Note on Matt. xix. 19. 

15. But if ye bite. The word here 
used (faxvu), means, properly, to bite, to 
sting ; and here seems to be used in the 
sense of contending and striving — a me- 
taphor not improbably taken from dogs 
and wild beasts. f And devour one 
another. As wild beasts do. The sense 
is, ' if you contend with each other ;' 
and the reference is, probably, to the 
strifes which would arise between the 
two parties in the churches — the Jewish 
and the Gentile converts. ^ Take hftd 
that ye be not consumed, &c. As wild 
beasts contend sometimes until bodi are 
slain. Thus, the idea is, in their con- 
tentions they would destroy the spiritu- 
ality and happiness of each other ; their 
characters would be ruined ; and the 
church be overthrown. The readiest way 
to destroy the spirituality of a church, 
and to annihilate the influence of reli- 
gion, is to excite a spirit of contention. 

16. This / sny Hun. This is the 

true rule about overcoming the propen- 
sities of your carnal natures, and of 
avoiding the evils of strife and conten- 
tion. 1 He///.-. The Christian life is 



16 This I say then, Walk h in 
the Spirit, and * ye shall not ful- 
fil the lust of the flesh. 

17 For c the flesh lusteth 
against the Spirit, and the Spirit 
against the flesh : and these are 

c 2 Ro. 7. 21—23. 



often represented as a journey, and the 
word walk, in the Scripture, is often 
equivalent to live. Mark vii. 5. Notes, 
Rom. iv. 12; vi. 4; viii. 1. 1 In the 
Spirit. Live under the influences of 
the Holy Spirit ; admit those influences 
fully into your hearts. Do not resist 
him, but yield to all his suggestions. 
See Note, Rom. viii. 1. What the Holy 
Spirit would produce, Paul states in ver. 
22, 23. If a man would yield his heart 
to those influences, he would be able to 
overcome all his carnal propensities; 
and it is because he resists that Spirit, 
that he is ever overcome by the corrupt 
passions of his nature. Never was a 
better, a safer, or a more easy rule 
given to overcome our corrupt and sen- 
sual desires than that here furnished. 
Comp. Notes, Rom. viii. 1 — 13. ^ And 
ye shall not fulfil, &c. Marg. Fulfil 
not — as if it were a command. So Tin- 
dal renders it. But the more common 
interpretation, as it is the more signifi- 
cant, is that adopted by our translators. 
Thus it is not merely a command, it is 
the statement of an important and deeply 
interesting truth — that the only way to 
overcome the corrupt desires and propen- 
sities of our nature, is by submitting to 
the influences of the Holy Spirit. It is 
not by philosophy ; it is not by mere 
resolutions to resist them ; it is not by 
the force of education and laws ; it is 
only by admitting into our souls the in- 
fluence of religion, and yielding our- 
selves to the guidance of the Holy Spirit 
of God. If we live under the influences 
of that Spirit, we need not fear the power 
of the sensual and corrupt propensities 
of our nature. 

17. For the flesh lusteth a gainst the. 

Spirit. The inclinations and desires 
of the flesh are contrary to those of tbo 
Spirit. They draw us away in an op- 



382 



GALATIANS. 



[A. D. 58. 



contraiy a the one to the other; 

a Ro. 8. 6, 7. b Ro. 7. 15, 19. 

posite direction, and while the Spirit of 
God would lead us one way, our carnal 
nature would lead us another, and thus 
produce the painful controversy which 
exists in our minds. The word " Spi- 
rit" here refers to the Spirit of God, and 
to his influences on the heart. 1 And 
these are contrary, &c. They are op- 
posite in their nature. They never can 
harmonize. See Rom. viii. 6, 7. Comp. 
below ver. 19 — 23. The contrariety 
Paul has illustrated by showing what 
each produces ; and they are as opposite 
as adultery, wrath, strife, murders, 
drunkenness, &c, are to love, joy, 
goodness, gentleness, and temperance. 
Tf So that ye cannot do the things that 
ye would. See this sentiment illus- 
trated in the Notes on Rom. vii. 15 — 19. 
The expression " cannot do" is stronger 
by far than the original, and it is doubt- 
ed whether the original will bear this 
interpretation. The literal translation 
would be, ' Lest what ye will, those 
things ye should do' (<W juii a uv 3-s\»ts 
tout* vniiiri). It is rendered by Dod- 
dridge, " So that ye do not the things 
that ye would." By Locke, " You do 
not the things that you propose to your- 
selves ;" and Locke remarks on the pas- 
sage, " Ours is the only translation that 
I know which renders it cannot." The 
Vulgate and the Syriac give a literal 
translation of the Greek, " So that you 
do not what you would." This is un- 
doubtedly the true rendering ; and, in 
the original, there is no declaration 
about the possibility or the impossi- 
bility, the ability or the inability to 
do these things. It is simply a state- 
ment of a fact, as it is in Rom. vii. 
15. 19. That statement is, that in the 
mind of a renewed man there is a con- 
trariety in the two influences which 
bear on his soul — the Spirit of God in- 
clining him in one direction, and the 
Justs of the flesh in another; that one 
of these influences is so great as in fact 
to restrain and control the mind, and 
prevent its doing what it would other- 



so that b ye cannot do the things 
that ye would. 



wise do ; that when there is an inclina- 
tion in one direction, there is a control- 
ling and overpowering influence in 
another, producing a conflict, which 
prevents it, and which finally checks 
and restrains the mind. There is no 
reason for interpreting this, moreover, 
as seems always to be the case, of 
the overpowering tendency in the mind 
to evil, as if it taught that the Christian 
was desirous of doing good, but could 
not, on account of his indwelling cor- 
ruption. So far as the language of Paul 
or the fact is concerned, it may be un- 
derstood of just the opposite, and may 
mean, that such are the restraints and 
influences of the Holy Spirit on the 
heart, that the Christian does not the 
evil which he otherwise would, and to 
which his corrupt nature inclines him. 
He (Paul) is exhorting them (ver. 16) 
to walk in the Spirit, and assures them 
that thus they would not fulfil the lusts 
of the flesh. To encourage them to 
this, he reminds them that there were 
contrary principles in their minds, the 
influences of the Spirit of God, and a 
carnal and downward tendency of the 
flesh. These are contrary one to the 
other; and such are, in fact, the influ- 
ences of the Spirit on the mind, that the 
Christian does not do the things which 
he otherwise would. So understood, or 
understood in any fair interpretation of 
the original, it makes no assertion about 
the ability or inability of man to do right 
or wrong. It affirms as a fact, that 
where these opposite principles exist, a 
man does not do the things which other- 
wise he would do. If a man could not 
do otherwise than he actually does, he 
would not be to blame. Whether a 
Christian could not resist the influences 
of the Holy Spirit, and yield to the cor- 
rupt desires of the flesh ; or whether he 
could not overcome these evil propensi- 
ties and do right always, are points on 
which the apostle here makes no affirma- 
tion. His is the statement of a mere 
fact, that where these counteracting 



A. D. 58.] 



CHAPTER V. 



383 



18 But if "_ ye be led of the 
Spirit, ye are not under the law. 

19 Now the works of the 
flesh b are manifest ; which are 

a Ro. 6. 14 ; 8. 2. b Mat. 15. 19. Ep. 5. 3- 
6. Col. 3. 5,6. Re. 22. 15. 

propensities exist in the mind, there is 
a conflict, and that the man does not do 
what he otherwise would do. 

18. But if ye be led by the Spirit. 
If you submit to the teachings and 
guidance of the Holy Spirit ^ Ye are 
not under the law. You are under a 
different dispensation — the dispensation 
of the Spirit. You are free from the re- 
straints and control of the Mosaic law,and 
are under the control of the Spirit of God. 

19. Now the viorks of the flesh. 
What the flesh, or what corrupt and 
unrenewed human nature produces. 
^ Are man fed. Plain, well-known. 
The world is full of illustrations of what 
corrupt human nature produces, and as 
to the existence and nature of those 
works, no one can be ignorant. It is 
evident here that the word crd^, flesh, 
is used to denote corrupt human na- 
ture, and not merely the body ,• since 
many of the vices here enumerated are 
the passions of the mind or the soul, 
rather than of the body. Such are 
" wrath," " strife," " heresies," " envy- 
ings," &c, which cannot be said to have 
their seat in the body. If the word, 
therefore, is used to denote human na- 
ture, the passage furnishes a sad com- 
mentary on its tendency, and on the 
character of man. It is closely parallel 
to the declaration of the Saviour in Matt. 
xv. 19. Of the nature of most of these 
sins. or works of the flesh, it is unnecessary 
to offer any comment. They are not so 
rare as not to be well known, and the 
meaning of the words require little ex- 
position. In regard to the existence of 
these vices as tin-, result of human na- 
ture, the Notes on Rom. i. may be ex- 
amined ; or a single glance at the his- 
tory of tin- past, or at the present 
condition of the heathen and a large 
part of the Christian world, would furnish 

an ample and a painful demonstration. 
20. Wdchcruft. Pretending to witch- 



these ; Adultery, fornication, un- 
cleanness, lasciviousness, 

20 Idolatry, witchcraft, hatred, 
variance, emulations, wrath, strife, 
seditions, heresies, 



craft. The apostle does not vouch for 
the actual existence of witchcraft ; but 
he says that what was known as such 
was a proof of the corrupt nature of man, 
and was one of the fruits of it. No one 
can doubt it. It was a system of impos- 
ture and falsehood throughout ; and no- 
thing is a better demonstration of the 
depravity of the human heart than an 
extended and systematized attempt to 
impose on mankind. The word which 
is here used (pagfiauiM*, whence our 
word pharmacy, from <p/.£/uxx.:v, a medi- 
cine, poison, magic potion) means, pro- 
perly, the preparing and giving of me- 
dicine. Then it means also poisoning, 
and also magic art, or enchantment; be- 
cause in savage nations pharmacy or 
medicine consisted much in magical in- 
cantations. Thence it means sorcery 
or enchantment, and it is so used uni- 
formly in the New Testament. It is 
used only in Gal. v. 20. Rev. ix. 21 ; 
xviii. 23 ; xxi. 8. Some have supposed 
that it means here poisoning, a crime 
often practised ; but the more correct 
interpretation is, to refer it to the black 
art, or to pretensions to witchcraft, and 
the numerous delusions which have 
grown out of it, as a striking illustration 
j of the corrupt and depraved nature of 
j man. t Hatred. Gr. Hatreds, in the 
I plural. Antipathies, and want of love, 
! producing contentions and strifes. ^ Va- 
\ riance. Contentions. See Note, Rom. 
! i. 29 \ Emulations (£»'ao/). In a bad 
' sense, meaning heart-burning, or jea- 
lousy, or perhaps inordinate ambition. 
j The sense is ardour or zeal in a had 
cause, leading to strife, &c. 1 Wrath. 
This also is plural in the Greek (-jvutt), 
meaning passions, bursts of anger* 
Note, 2 Cor. xii. 20. 1 Strife. Also 
plural in the Greek. See Note, 2 Uor. 

xii. 20. 1 Seditions. See Note, Rom. 
xvi. 17. T Heresies. See Note, Acts 
:v. 17. 1 Cor. xi. 19. 



384 



21 Envyings, murders, drunk- 
enness, revellings, and such like : 
of the which I tell you before, 
as I have also told you in time 



GALATIANS. [A. D. 58. 

past, that they which do such 
things shall not inherit the king- 
dom of God. 

22 But the fruit a of the Spirit 

a Jno. 15.5. Ep. 5. 9. 



21. Envyings. Note, 2 Cor. xii. 20. 
1 Revellings. Notes, 2 Cor. xii. 20. 
Rom. xiii. 13. f And such like. This 
class of evils, without attempting to spe- 
cify all. f Of which I tell you before. 
In regard to which I forewarn you. 
^ As I have also told you in time past. 
When he was with them, f Shall not 
inherit the kingdom of God. Cannot 
possibly be saved. See Notes on 1 Cor. 
vi. 9 — 11. In regard to this passage, 
we may remark : (1.) That it furnishes 
the most striking and unanswerable 
proof of human depravity. Paul repre- 
sents these things as " the works of the 
flesh," the works of the unrenewed na- 
ture of man. They are such as human 
nature, when left to itself, everywhere 
produces. The world shows that such 
is the fact ; and we cannot but ask, is a 
nature producing this to be regarded as 
pure 1 Is man an unfallen being 1 
Can he save himself? Does he need 
no Saviour 1 (2.) This passage is full of 
fearful admonition to those who indulge 
in any or all of these vices. Paul, in- 
spired of God, has solemnly declared, 
that such cannot be saved. They can- 
not enter into the kingdom of heaven 
as they are. Nor is it desirable that they 
should. What would heaven be if filled 
up with adulterers, and fornicators, and 
idolaters, with the proud and envious, 
and with murderers and drunkards? 
To call such a place heaven, would be 
an abuse of the word. No one could 
wish to dwell there ; and such men 
cannot enter into heaven. (3.) The 
human heart must be changed, or man 
cannot be saved. This follows of course. 
If such is its tendency, then there is a 
necessity for such a change as that in re- 
generation in order that man may be 
happy and be saved. (4.) We should 
rejoice that such men cannot, with their 
present characters, be admitted to hea- 
ven. We should rejoice that there is 



one world where these vices are un- 
known, a world of perfect and eternal 
purity. When we look at the earth ; 
when we see how these vices prevail ; 
when we reflect that every land is pol- 
luted, and that we cannot traverse a 
continent or an island, visit a nook or 
corner of the earth, dwell in any city or 
town, where these vices do not exist, O 
how refreshing and invigorating is it 
to look forward to a pure heaven ! How 
cheering the thought that there is one 
world where these vices are unknown ; 
one world, all whose ample plains may be 
traversed, and the note of blasphemy 
shall never fall on the ear ; one world, 
where virtue shall be safe from the arts 
of the seducer ; one world where we 
may forever dwell, and not one reeling 
and staggering drunkard shall ever be 
seen ; where there shall be not one fa- 
mily in want and tears from the vice of 
its unfaithful head ! With what joy 
should we look forward to that world ! 
With what ardour should we pant that 
it may be our own ! 

22. But the fruit of the Spirit. 
That which the Holy Spirit produces. 
It is not without design, evidently, that 
the apostle uses the word " Spirit" here, 
as denoting that these things do not 
flow from our own nature. The vices 
above enumerated are the proper 
" works" or result of the operations of 
the human heart; the virtues which he 
enumerates are produced by a foreign 
influence — the agency of the Holy Spi- 
rit. Hence Paul does not trace them 
to our own hearts, even when renewed. 
He says that they are to be regarded as 
the proper result of the Spirit's opera- 
tions on the soul. % Is love. To God 
and to men. Probably the latter here 
is particularly intended, as the fruits of 
the Spirit are placed in contradistinction 
from those vices which lead to strifes 
among men. On the meaning of the 



A. D. 58.] 



CHAPTER V. 



335 



is love, joy, peace, long-suf- 1 23 Meekness, temperance: 
fering, gentleness, goodness, against a such there is no law. 
faith, a 1 Ti. 1. 



word love, see Notes on 1 Cor. xiii. 1; 
and for an illustration of its operations 
and effects, see the Notes on that whole 
chapter, f Joy. In the love of God ; 
in the evidences of pardon ; in commu- 
nion with the Redeemer, and in his ser- 
vice ; in the duties of religion, in trial, 
and in the hope of heaven. See Notes, 
Rom. v. 2. Comp. 1 Pet. i. 8. 
\ Peace. As the result of recon- 
ciliation with God. See Notes, Rom. 
v. 1. t Long-suffering. In affliction 
and trial, and when injured by others. 
See Note, 1 Cor. xiii. 4. ^ Gentleness. 
The same word which is translated 
kindness in 2 Cor. vi. G. See Note 
on that place. The word means good- 
ness, kindness, benignity ; and is op- 
posed to a harsh, crabbed, crooked 
temper. It is a disposition to be pleased ; 
it is mildness of temper, calmness of 
spirit, an unruffled disposition, and a 
disposition to treat all with urbanity 
and politeness. This is one of the 
regular effects of the Spirit's operations 
on the heart. Religion makes no one 
crabbed, and morose, and sour. It 
sweetens the temper ; corrects an irrita- 
ble disposition; makes the heart kind; 
disposes us to make all around us as 
happy as possible. This is true polite- 
ness ; a kind of politeness which can 
far better be learned in the school of 
Christ than in that of Chesterfield; by 
the study of the New Testament than 
under the direction of the dancing-mas- 
ter. 1[ Goodness. Sec Note on Rom. 
xv. 14. Here the word seems to be 
used in the sense of beneficence, or a 
disposition to do gool to others. The 
sense is, that a Christian must be a 
good man. 1 Faith. On the meaning of 
the word faith, sec Note on Mark xvi. 
16. The word here may be used in the 
sense of fidelity, and may denote that 
the Christian will be a faithful man, a 
man faithful to his word and promises; 

a man who can be trusted or confided 
in. It is probable that the word is used ; 
38 



in this sense because the object of the 
apostle is not to speak of the feelings 
which we have towards God so much 
as to illustrate the influences of the 
Spirit in directing and controlling our 
feelings towards men. True religion 
makes a man faithful. The Christian 
is faithful as a man; faithful as a 
neighbour, friend, father, husband, son. 
He is faithful to his contracts ; faithful 
to his promises. No man can be a 
Christian who is not thus faithful, and 
all pretensions to being under the influ- 
ences of the Spirit when such fidelity 
does not exist, are deceitful and vain. 

23. Meekness. See Note, Matt. v. 5. 
*[ Temperance. The word here used, 
(iyttgamiet), means properly self-control, 
continence. It is derived from \v and 
k^otoc, strength, and has reference to 
the power or ascendancy which we 
have over exciting and evil passions of 
all kinds. It denotes the self-rule which 
a man has over the evil propensities of 
his nature. Our word temperance we 
use now in a much more limited sense, 
as referring mainly to abstinence from 
intoxicating drinks. But the word 
here used is employed in a much more 
extended signification. It includes the 
dominion over all evil propensities, and 
may denote continence, chastity, self- 
government, moderation in regard to 
all indulgences as well as abstinence 
from intoxicating drinks. See the word 
explained in the Notes on Acts xxiv. 
25. The sense here is, that the influ- 
ences of the Holy Spirit on the heart 
make a man moderate in all indul- 
gences ; teach him to restrain his pas- 
sions, and to govern himself; to control 
his evil propensities, and to subdue all 
inordinate affection. The Christian 
will not oidy abstain from intoxicating 
thinks, but from all exciting passions; 
he will be temperate in his manner of 
living, and in the government of his 
temper. This viaij be applied to tem- 
perance properly so called with us ; but 



386 



GALATIANS. 



[A. D. 58. 



24 And the)'- that are Christ's 
have crucified the flesh with the 
1 affections and lusts. 

i or, passions. a Ro. 8. 4, 5. b Ph. 2. 3. 



it should not be limited to that. A 
Christian must be a temperate man ; 
and if the effect of his religion is not 
to produce this, it is false and vain. 
Abstinence from intoxicating drinks, as 
well as from all improper excitement, is 
demanded by the very genius of his re- 
ligion, and on this subject there is no 
danger of drawing the cords too close. 
No man was ever injured by the strict- 
est temperance, by total abstinence from 
ardent spirits, and from wine as a bever- 
age ; no man is certainly safe who does 
not abstain ; no man, it is believed, can 
be in a proper frame of mind for reli- 
gious duties who indulges in the habit- 
ual use of intoxicating drinks. No- 
thing does more scandal to religion than 
such indulgences; and, other things 
being equal, he is the most under the 
influence of the Spirit of God who is 
the most thoroughly a man of temper- 
ance, f Against such there is no 
law. That is, there is no law to con- 
demn such persons. These are not 
the things which the law denounces. 
These, therefore, are the true freemen ; 
free from the condemning sentence of 
the law, and free in the service of God. 
Law condemns sin ; and they who 
evince the spirit here referred to are free 
from its denunciations. 

24. And they that are Chrisfs. 
All who are true Christians, f Have 
crucified the flesh. The corrupt pas- 
sions of the soul have been put to 
death ; i. e. destroyed. They are as 
though they were dead, and have no 
power over us. See Note, ch. ii. 20. 
1 With the affections. Marg. Pas- 
sions. All corrupt desires. ^ And 
lusts. See Note, Rom. i. 24. 

25. If we live in the Spirit. Note, 
ver. 16. The sense of this verse pro- 
bably is, < We who are Christians profess 
to be under the influences of the Holy 
Spirit. By his influences and agency 



25 If a we live in the Spirit 
let us also walk in the Spirit. 

26 Let b us not be desirous of 
vain glory, provoking one an- 
other, envying one another. 



is our spiritual life. We profess not to 
be under the dominion of the flesh ; 
not to be controlled by its appetites and 
desires. Let us then act in this man- 
ner, and as if we believed this. Let 
us yield ourselves to his influences, and 
show that we are controlled by that 
Spirit.' It is an earnest exhortation 
to Christians to yield wholly to the 
agency of the Holy Spirit on their 
hearts, and to submit to his guidance. 
See Notes, Rom. viii. 5. 9. 

26. Let us not be desirous of vain- 
glory. The word here used (xeyofogoi) 
means, proud or vain of empty advan- 
tages, as of birth, property, eloquence, 
or learning. The reference here is 
probably to the paltry competitions 
which arose on account of these sup- 
posed advantages. It is possible that 
this might have been one cause of the 
difficulties existing in the churches of 
Galatia, and the apostle is anxious 
wholly to check and remove it. The 
Jews prided themselves on their birth, 
and men are everywhere prone to over- 
value the supposed advantages of birth 
and blood. The doctrines of Paul are, 
that in great and most vital respects men 
are on a level; that these things con- 
tribute nothing to salvation (Notes, ch. 
iii. 28) ; and that Christians should 
esteem them of little importance, and 
that they should not be suffered to 
interfere with their fellowship, or to mar 
their harmony and peace. U Provoking 
one another. The sense is, that they 
who are desirous of vainglory, do pro- 
voke one another. They provoke those 
whom they regard as inferiors by a 
haughty carriage and a contemptuous 
manner towards them. They look 
upon them often with contempt ; pass 
them by with disdain ; treat them as 
beneath their notice ; and this provokes 
on the other hand hard feeling, and 
hatred, and a disposition to take revenge. 



A. D.58.] 



CHAPTER V. 



387 



B 



CHAPTER VI. 
RETHREN, 1 if a man 

be overtaken in a fault- 



When men regard themselves as equal 
in their great and vital interests; when 
they feel that they are fellow-heirs of 
the grace of life ; when they feel that 
they belong to one great family, and are 
in their great interests on a level ; deriv- 
ing no advantage from birth and blood ; 
on a level as descendants of the same 
apostate father ; as being themselves 
sinners ; on a level at the foot of the 
cross, at the communion table, on beds 
of sickness, in the grave, and at the 
bar of God ; when they feel this, then 
the consequences here referred to will 
be avoided. There will be no haughty 
carriage such as to provoke opposition ; 
and on the other hand there will be no 
envy on account of the superior rank 
of others. ^ Envying one another. 
On account of their superior wealth, 
rank, talent, learning. The true way 
to cure envy is to make men feel that 
in their great and important interests 
they are on a level. Their great inte- 
rests are beyond the grave. The dis- 
tinctions of this life are temporary, and 
are comparative trifles. Soon all will 
be on a level in the grave, and at the 
bar of God, and in heaven. Wealth, 
and honour, and rank do not avail 
there. The poorest man will wear as 
bright a crown as the rich ; the man of 
most humble birth will be admitted as 
near the throne as he who can boast 
the longest line of illustrious ancestors. 
Why should a man who is soon to 
wear a " crown incorruptible and unde- 
filed and that fadeth not away," envy 
him who has a ducal coronet here, or a 
royal diadem — baubles that are soon to 
be laid aside forever 1 Why should he, 
though poor here, who is soon to in- 
herit the treasures of heaven where 
" moth and rust do not corrupt," envy 
him who can walk Over a few acres as 
his own, or who has accumulated a 

glittering pile of dust, soon to lie left 

forever 1 Why should he who is soon 

to wear the robe.-; of salvation, made 



ye which are spiritual restore 
a such an one in the spirit 

ior, although. a Ja. 5. 19, 20. 

" white in the blood of the Lamb," 
envy him who is " clothed in purple 
and fine linen," or who can adorn him- 
self and his family in the most gorgeous 
attire which art and skill can make, 
soon to give place to the winding-sheet; 
soon to be succeeded by the simple 
garb which the most humble wears in 
the grave 1 If men feel that their great 
interests are beyond the tomb ; that in 
the important matter of salvation they 
are on a level ; that soon they are to be 
undistinguished beneath the clods of 
the valley, how unimportant compara- 
tively would it seem to adorn their 
bodies, to advance their name and rank, 
and to improve their estates ! The rich 
and the great would cease to look down 
with contempt on those of more hum- 
ble rank, and the poor would cease to 
envy those above them, for they are 
soon to be their equals in the grave; 
their equals, perhaps their superiors in 
heaven ! 

CHAPTER VI. 

ANALYSIS. 

This chapter is composed entirely 
of affectionate exhortation, and the ex- 
pression of the apostle's earnest so- 
licitude in the behalf of the Christians 
in Galatia. He exhorts them (ver. 1) 
to bring back to the ways of virtue 
any one who through the strength of 
strong temptation had been led astray. 
He entreats them (ver. 2) to bear one 
another's burdens, and thus to show 
that they were true friends of Christ, 
and governed by his laws. He entreats 
them not to be lifted up with pride, 
and not to affix an inordinate estimate 
to any thing that they possessed, assur- 
ing them that their true estimate was 
to be formed from the character of their 
own works, ver. 3 — 5. He exhorts 
them to minister to the wants of their 
public teachers, the preachers of the 
gospel, ver. 6. In ver. 7 — 10 he re- 
minds them of the solemn day of 
judgment, when all will be tried; as- 



388 GALATIANS. [A. D. 53 

of meekness ; considering thy- self, lest thou also be tempted. 



sures them that men will be judged 
and rewarded according to their works ; 
and entreats them not to be weary in 
well-doing, but to labour on patiently 
in doing good, with the assurance that 
they should reap in due season. In 
ver. 11 he shows them the interest 
which he felt in them by his having 
done what was unusual for him, and 
what perhaps he had done in no other 
instance — writing an entire letter in 
his own hand. He then states the 
true reason why others wished them to 
be circumcised. It was the dread of 
persecution, and not any real love to the 
cause of religion. They did not them- 
selves keep the law, and they only de- 
sired to glory in the number of con- 
verts to their views, ver. 12, 13. But 
Paul says that he would glory in 
nothing but in the cross of Christ. By 
that he had been crucified to the world, 
and the world had been crucified to him 
(ver. 14) ; and he repeats the solemn 
assurance that in the Christian religion 
neither circumcision nor uncircumcision 
was of any importance whatever, ver. 
15. This was the true rule of life, 
and on as many as walked according to 
this principle, he invokes the blessing 
of God. ver. 16. He closes the epistle 
by entreating them to give him no 
more trouble. He bore in his body 
already the marks or sufferings which 
he had received in the cause of the 
Lord Jesus. His trials already were 
sufficient; and he entreats them to 
spare him from future molestation 
(ver. 17), and closes with the benedic- 
tion, ver. 18. 

1. Brethren, if a man be overtaken. 
Marg. Although. It is a case which 
the apostle supposes might happen. 
Christians were not perfect; and it was 
possible that they who were true Chris- 
tians might be surprised by temptation, 
and fall into sin. The word rendered be 
overtaken (^c^pS-j?, from 7r£GKct/u@dvw'), 
means properly to take before another, 
to anticipate (1 Cor. xi. 21); then to 
be before taken or caught; and may 
here mean either that one had been 



formerly guilty of sin, or had been re- 
cently hurried on by his passions or by 
temptations to commit a fault. It is 
probable that the latter here is the 
true sense, and that it means, if a man 
is found to be overtaken by any sin ; if 
his passions, or if temptation get the 
better of him. Tindal renders it, " If 
any man be fallen by chance into any 
fault." It refers to cases of surprise, 
or of sudden temptation. Christians 
do not commit sin deliberately, and 
as a part of the plan of life ; but they 
may be surprised by sudden temptation, 
or urged on by impetuous and head- 
strong passion, as David and Peter 
w T ere. Paul dot>s not speak of the pos- 
sibility of restoring one who delibe- 
rately forms the plan of sinning; he 
does not suppose that such a man 
could be a Christian, and that it would 
be proper to speak of restoring such a 
man. *[\ Ye which are spiritual. Who 
are under the influences of the Holy 
Spirit. See Note on ch. v. 22, 23. 
The apostle, in this verse, refers evi- 
dently to those who have fallen into 
some sensual indulgence (ch. v. 19 — 
21), and says that they who have es- 
caped these temptations, and who are 
under the influences of the Spirit, should 
recover such persons. It is a very 
important qualification for those who 
would recover others from sin, that 
they should not be guilty of the same 
sin themselves. Reformers should be 
holy men ; men who exercise discipline 
in the church should be "spiritual" 
men — men in whom implicit confidence 
may be properly reposed, ^ Restore 
such an one. On the meaning of the 
word here used, see Note on 2 Cor. 
xiii. 11. Here it means, not to restore 
him to the church after he has been 
excluded, but set him right, bring him 
back, recover him from his errors and 
his faults. The apostle does not say in 
what manner this is to be done ; but it 
is usually to be done doubtless by 
affectionate admonition, by faithful in- 
struction, and by prayer. Discipline 
or punishment should not be resorted to 



A. D. 58.] 



CHAPTER VI. 



389 



2 Bear & ye one another's 
burdens, and so fulfil the law of 
Christ. 



until the other methods are tried in 
vain. Matt, xviii. 15 — 17. % In the 
spirit of meekness. With a kind, for- 
bearing, and forgiving spirit. Note, 
Matt. v. 5. Not with anger ; not with 
a lordly and overbearing mind; not 
with a love of finding others in fault, 
and with a desire for inflicting the dis- 
cipline of the church ; not with a harsh 
and unforgiving temper, but with love, 
and gentleness, and humility, and pa- 
tience, and with a readiness to forgive 
when wrong has been done. This is 
an essential qualification for restoring 
and recovering an offending brother. 
No man should attempt to rebuke or 
admonish another who cannot do it in 
the spirit of meekness ; no man should 
engage in any way in the work of re- 
form who has not such a temper of 
mind. \ Considering thyself, &c. 
Remembering how liable you are your- 
self to err; and how much kindness 
and indulgence should therefore be 
shown to others. You are to act as if 
you felt it possible that you might also 
be overtaken with a fault; and you 
should act as you would wish that 
others should do towards you. Pliny 
(Epis. viii. 22) has expressed a similar 
sentiment in the following beautiful 
language. Atque ego optimum et 
emendatissimum existimo, qui ceteris ita 
ignoscit, tanquain ipse quotidie peccet ; 
ita peccatis abstinet, tanquam nemini 
ignoscat. Proinde hoc domi, hoc foris, 
hoc in omni viue genere teneamus, 
ut nobis implaeabiles simus, exorabiles 
istis etiam, qui dare veniam nisi sibi 
nesciunt. The doctrine taught by Paul 
is, that such is human infirmity, and 
such the strength of human depravity, 
that no one knows into what sins he 
may himself fall. He may bo tempted 
to commit the same sins which he en- 
deavours to amend in others ; be may 
be lefi to commit even worst.' .sins. 
If this is the case, we should be tender 
while wo are firm ; forgiving wliilo we 
33* 



3 For if a man think him- 
self to be something, when 

aRo.15. 1. 



set our faces against evil ; prayerful 
while we rebuke ; and compassionate 
when we are compelled to inflict on 
others the discipline of the church. 
Every man who has any proper feelings, 
when he attempts to recover an erring 
brother should pray for him and for 
himself also ; and will regard his duty 
as only half done, and that very im- 
perfectly, if he does not " consider also 
that he himself may be tempted." 

2. Bear ye one another's burdens. 
See Note, Rom. xv. 1. Bear with each 
other ; help each other in the divine life. 
The sense is, that every man has peculiar 
temptations and easily besetting sins, 
which constitute a heavy burden. We 
should aid each other in regard to these, 
and help one another to overcome them. 
f And so fulfil the law of Christ. 
The peculiar law of Christ, requiring 
us to love one another. See Note on 
John xiii. 34. This was the distinguish- 
ing law of the Redeemer ; and they could 
in no way better fulfil it than by aiding 
each other in the divine life. The law 
of Christ would not allow us to reproach 
the offender, or to taunt him, or to re- 
joice in his fall. We should help him 
to take up his load of infirmities, and 
sustain him by our counsels, our exhort- 
ations, and our prayers. Christians, 
conscious of their infirmities, have a 
right to the sympathy and the prayers 
of their brethren. They should not be 
cast off to a cold and heartless world ; 
a world rejoicing over their fall, and 
ready to brand them as hypocrites. 
They should be pressed to the warm 
bosom of brotherly kindness ; and prayer 
should be made to ascend without cens- 
ing around an erring and a fallen bro- 
ther. Is this the case in regard to all 
who bear the Christian name ? 

3. For if a man think himself to he 
something, (See. See ch. v. 26. This 
is designed, evidently, to be another 
reason why we should be kind and len- 
der to those who have erred. It is, that 



390 



GALATIANS. 



he is nothing, he deceiveth him- 
self. 
4 But 



let 



every man 

Co. 13.5. 



prove 



even those who are most confident may 
fall. They who feel secure, and think 
it impossible that they should sin, are 
not safe. They may be wholly de- 
ceived, and may be nothing, when they 
have the highest estimate of themselves. 
They may themselves fall into sin, and 
have need of all the sympathy and 
kindness of their brethren. % When 
he is nothing. When he has no 
strength, and no moral worth. When 
he is not such as he apprehends, but is 
lifted up with vain self-conceit, ^ He 
deceiveth himself. He understands not 
his own character. " The worst part 
of the fraud falls on his own head." — 
Doddridge. He does not accomplish 
what he expected to ; and instead of 
acquiring reputation from others, as he 
expected, he renders himself contempti- 
ble in their sight. 

4. But let every man prove. That 
is, try or examine in a proper manner. 
Let him form a proper estimate of what 
is due to himself, according to his real 
character. Let him compare himself 
with the word of God, and the infallible 
rule which he has given, and by which 
we are to be judged in the last great 
day. Comp. Note, Rom. xii. 3. 1 
Cor. xi. 28. 2 Cor. xiii. 5. % His own 
work. What he does. Let him form 
a fair and impartial estimate of his own 
character. If And then shall he have 
rejoicing. That is, he will be appro- 
priately rewarded, and will meet with 
no disappointment. The man who 
forms an improper estimate of his own 
character will be sure to be disappoint- 
ed. The man who examines himself, 
and who forms no extravagant expecta- 
tion in regard to what is due to himself, 
will be appropriately rewarded, and will 
be made happy. If, by the careful ex- 
amination of himself, he finds his life to 
be virtuous, and his course of conduct 
pure ; if he has done no wrong to 
others, and if he finds evidence that he 
is a child of God, then he will have 



[A. D. 58. 

work, and then shall 
rejoicing in himself 



a his own 

he have 

b alone, and not in another 

b Pr. 14. 14 



cause of rejoicing. ^ In himself alone. 
Comp. Prov. xiv. 14 : "A good man 
shall be satisfied from himself." The 
sentiment is, that he will find in himself 
a source of pure joy. He will not be 
dependent on the applause of others for 
happiness. In an approving conscience; 
in the evidence of the favour of God ; 
in an honest effort to lead a pure and 
holy life, he will have happiness. The 
source of his joys will be within ; and 
he will not be dependent, as the man of 
ambition, and the man who thinks of 
himself more highly than he ought, will, 
on the favours of a capricious multitude, 
and on the breath of popular applause. 
II And not in another. He will not be 
dependent on others for happiness. 
Here is the true secret of happiness. It 
consists, (1.) In not forming an im- 
proper estimate of ourselves ; in know- 
ing just what we are, and what is due 
to us ; in not thinking ourselves to be 
something, when we are nothing. (2.) 
In leading such a life that it may be ex- 
amined to the core, that we may know 
exactly what we are without being dis- 
tressed or pained. That is, in having a 
good conscience, and in the honest and 
faithful discharge of our duty to God 
and man. (3.) In not being dependent 
on the fickle applause of the world for 
our comfort. The man who has no in- 
ternal resources, and who has no approv- 
ing conscience ; who is happy only when 
others smile, and miserable when they 
frown, is a man who can have no secu- 
rity for enjoyment. The man who has 
a good conscience, and who enjoys the 
favour of God, and the hope of heaven, 
carries with him the source of perpetual 
joy. He cannot be deprived of it. His 
purse may be taken, and his house rob- 
bed, but the highwayman cannot rob 
him of his comforts. He carries with 
him an unfailing source of happiness 
when abroad, and the same source, of 
happiness abides with him at home ; he 
bears it into society, and it remains with 



A.D. 58.] 



CHAPTER VI. 



391 



5 For every man shall bear 
his own burden. 

6 Let a him that is taught in 

a 1 Co. 9. 11—14. 



him in solitude ; it is his companion 
when in health, and when surrounded 
by his friends, and it is no less his 
companion when his friends leave him, 
and when he lies upon a bed of death. 

5. For evert/ man shall bear his own 
burden. This seems to be a kind of 
proverbial saying; a;id it means here, 
every man shall have his proper reward. 
If he is a virtuous man, he will be hap- 
py ; if a vicious man, he will be misera- 
ble. If a virtuous man, he will have 
the source of happiness in himself; 
if a sinner, he must bear the proper pe- 
nalty of his sin. In the great day 
every man shall be properly rewarded. 
Knowing this, we should be little anx- 
ious about the sentiments of others, and 
should seek to maintain a good con- 
science towards God and man. The 
design of this passage is, to prevent 
men from forming an improper estimate 
of themselves, and of the opinions of 
others. Let a man feci that he is soon 
to stand at the judgment seat, and it 
•will do much to keep him from an im- 
proper estimate of his own importance ; 
let him feel that he must give an account 
to God, and that his great interests are 
to be determined by the estimate which 
God will affix to his character, and it 
will teach him that the opinion of the 
world is of little value. This will re- 
strain his vanity and ambition. This 
will show him that the great business of 
life is to secure the favour of God, and 
to be prepared to give up his account; 
and there is noway so effectual of check- 
ing ambition, and subduing vanity and 
the love of applause, as to feel that we arc 
soon to stand at the awful bar of God. 

<i. Let him that is taught in the word. 
In the word of God; i. e. the gospel. 
\ Communicate unto hint. Let him 
share witfa him who tenches; let there 

be a common participation of all good 
things. 1 In all good things. In 

every thing that is needful for their 



the word communicate unto him 
that teacheth in all good thing's. 
7 Be not deceived; God is not 
mocked : for whatsoever a man 



comfortable subsistence. On the duty 
here enjoined, see Notes on 1 Cor. ix. 
11—13. 

7. Be not deceived. That is, in re- 
gard to your character, and your hopes 
for eternity. This is a formula of in- 
troduction to some admonition that is 
peculiarly weighty and important. It 
implies that there was danger that they 
would be deceived in reference to their 
character. The sources of the danger 
were the corruption of their own 
hearts, the dilficulty of knowing their 
true character, the instructions of false 
teachers, &c. See Note on 1 Cor. vi. 
9. % God is not mocked. He can- 
not be imposed on, or mocked. He 
knows what our real character is, and 
he will judge us accordingly. The 
word rendered mocked (/uukth^u), 
means, properly, to turn up the nose in 
scorn ; hence to mock, or deride, or in- 
sult. The sense is, that God could not 
be imposed on, or could not be insulted 
with impunity, or successfully. To 
mock is, properly, (1.) To imitate, to 
mimic ; to imitate in contempt or deri- 
sion. (2.) To deride, to laugh at, to 
ridicule. (3.) To defeat, or to illudc, 
or to disappoint. (4.) To fool, to tan- 
talize. — Webster. Here it cannot mean 
to imitate, or to mimic, but it refers to 
the principles of the divine administra- 
tion, and must mean that they could 
not he treated with contempt, or suc- 
cessfully evaded. They could not 
hope to illude or impose on God. His 
principles of government were set- 
tled, and they could not impose on him. 
To what the reference is here, is not 
perfectly plain. In the connexion in 
which it stands, it seems to refer to the 
support of the ministers of the gospel ; 
and Paul introduces the general princi- 
ple, that as a man sows he will reap, to 
show them what will be the crl'ect of a 
liberal and proper use of their property. 
U they made a proper use of it; if they 



392 



GALATIANS. 



[A. D. 58. 



soweth, that shall he also reap, corruption ; but he that soweth 

to the Spirit, h shall of the Spirit 
reap life everlasting. 

b Pr. 11. 18. Ja. 3. 18. 



8 For he that soweth to his 
° flesh shall of the flesh reap 

a Job. 4. 8. Pr. 22. 8. Ho. 8. 7. 

employed it for benevolent purposes ; if 
they appropriated what they should to 
the support of religion, they would reap 
accordingly. God could not be imposed 
on in regard to this. They could not 
make him think that they had true re- 
ligion when they were sowing to the 
flesh, and when they were spending 
their money in purchasing pleasure, and 
in luxury and vanity. No zeal, how- 
ever ardent ; no prayers, however fervent 
or long ; no professions, however loud, 
would impose on God. And to make 
such prayers, and to manifest such zeal 
and such strong professions, while the 
heart was with the world, and they 
were spending their money for every 
thing else but religion, was mocking 
God. Alas, how much mockery of God 
like this still prevails ! How much, 
when men seem disposed to make God 
believe that they are exceedingly zealous 
and devoted, while their heart is truly 
with the world ! How many long 
prayers are offered ; how much zeal is 
shown ; how many warm professions 
are made, as if to make God and man 
believe that the heart was truly engaged 
in the cause of religion, while little or 
nothing is given in the cause of benevo- 
lence ; while the ministers of religion 
are suffered to starve ; and while the 
" loud professor" rolls in wealth, and is 
distinguished for luxury of living, for 
gayety of apparel, for splendour of equip- 
age, and for extravagance in parties of 
pleasure ! Such professors attempt to 
mock God. They are really sowing to 
the flesh ; and of the flesh they must 
reap corruption. ^ For whatsoever a 
man soweth, &c. See Note, 2 Cor. ix. 
6. This figure is taken from agriculture. 
A man who sows wheat, shall reap 
wheat; he who sows barley, shall reap 
barley ; he who sows cockle, shall reap 
cockle. Every kind of grain will pro- 
duce grain like itself. So it is in regard 
to our works. He who is liberal, shall 
be dealt with liberally ; he who is right- 



eous, shall be rewarded ; he who is 
a sinner, shall reap according to his 
deeds. 

8. For he that soweth to his flesh. 
That makes provision for the indulgence 
of fleshly appetites and passions. See 
Notes on ch. v. 19 — 21. He who 
makes use of his property to give indul- 
gence to licentiousness, intemperance, 
and vanity. Tf Shall of the flesh. 
From the flesh, or as that which indul- 
gence in fleshly appetites properly pro- 
duces. Punishment, under the divine 
government, is commonly in the line 
of offences. The punishment of licen- 
tiousness and intemperance in this life 
is commonly loathsome and offensive 
disease ; and, when long indulged, the 
sensualist becomes haggard, and bloated, 
and corrupted, and sinks into the grave. 
Such, also, is often the punishment of 
luxurious living, of a pampered appetite, 
of gluttony, as well as of intemperate 
drinking. But if the punishment does 
not follow in this life, it will be sure to 
overtake the sensualist in the world to 
come. There he shall reap ruin final 
and everlasting. If Corruption. (1.) 
By disease. (2.) In the grave — the 
home to which the sensualist rapidly 
travels. (3.) In the world of wo. 
There all shall be corrupt. His virtue — 
even the semblance of virtue, shall all be 
gone. His understanding, will, fancy — 
his whole soul shall be debased and cor- 
rupt. No virtue will linger and live on 
the plains of ruin, but all shall be de- 
pravity and wo. Every thing in hell 
is debased and corrupt ; and the whole 
harvest of sensuality in this world and 
the world to come, is degradation and 
defilement. If But he that soweth to 
the Spirit. He who follows the lead- 
ings and cultivates the affections which 
the Holy Spirit would produce. See 
Notes on ch. v. 22, 23. 1 Shall of the 
Spirit. As the result of following the 
leadings of the Spirit, f Reap life 
everlasting. See Note on Rom. ii. 7. 



A. D. 58.] 



CHAPTER VI. 



393 



9 And let a us not be weary in 
well-doing ; for in due season we 
shall reap, if * we faint not. 

olCo. 15. 58. 6 He. 10. 36. Re. 2. 10. 

9. And let us not be weary in well- 
doing. See Note on 1 Cor. xv. 58. 
The reference here is particularly to the 
support of the ministers of religion (ver. 
6), but the apostle makes the exhortation 
general. Christians sometimes become 
weary. There is so much opposition to 
the best plans for doing good ; there is 
so much to be done ; there are so many 
calls on their time and their charities ; 
and there is often so much ingratitude 
among those whom they endeavour to 
benefit, that they become disheartened. 
Such Paul addresses, and exhorts them 
not to give over, but to persevere. 
Tf For in due season. At the day of 
judgment. Then we shall receive the 
full reward of all our self-denials and 
charities, 1 We shall reap, if we faint 
not. If vve do not give over, exhausted 
and disheartened. It is implied here, 
that unless a man perseveres in doing 
good to the end of life, he can hope for 
no reward. He who becomes disheart- 
ened, and who gives over his efforts ; he 
that is appalled by obstacles, and that 
faints on account of the embarrassments 
thrown in his way ; he that pines for 
ease, and withdraws from the field of 
benevolence, shows that he has no true 
attachment to the cause, and that his 
heart has never been truly in the work 
of religion. He who becomes a true 
Christian, becomes such for eternity. 
He has enlisted, never to withdraw. 
He becomes pledged to do good and to 
serve God always. No obstacles are to 
deter, no embarrassments are to drive 
him from the field. With the vigour 
of his youth, and the wisdom and influ- 
ence of his riper years ; with his re- 
Diaining powers when enfeebled by age; 
with the last pulsation of life here, and 
with his immortal energies in a higher 
world, he La to do good. For that be is 

to live. In that he is to die; and when 
he awakes in the resurrection with re- 
novated powers, he is to awake to an 
everlasting service of doing good, as far 



10 As we have therefore op- 
portunity, a let us do good unto 
all b men, especially to them 



a Ec. 9. 10. 



Mat. 5. 43. Tit. 



as he may have opportunity, in the 
kingdom of God. 

10. As we have therefore opportuni- 
ty, let us do good unto all men. This is 
the true rule about doing good. " The 
opportunity to do good," says Cotton 
Mather, '• imposes the obligation to do 
it." The simple rule is, that we are fa- 
voured with the opportunity, and that 
we have the power. It is not that we 
are to do it when it is convenient; or 
when it will advance the interest of a 
party ; or when it may contribute to our 
fame ; the rule is, that we are to do it 
when we have the opportunit}'. No 
matter how often that occurs ; no mat- 
ter how many objects of benevolence 
are presented — the more the better ; no 
matter how much self-denial it may cost 
us ; no matter how little fame we may 
get by it ; still, if we have the opportu- 
nity to do good, we are to do it, and 
should be thankful for the privilege. 
And it is to be done to all men. Not 
to our family only ; not to our party ; 
not to our neighbours ; not to those of 
our own colour ; not to those who live 
in the same land with us, but to all 
mankind. If we can reach and benefit 
a man who lives on the other side of 
the globe, whom we have never seen, 
and shall never see in this world or in 
the world to come, still we are to do 
him good. Such is Christianity. And 
in this, as in all other respects, it differs 
from the narrow and selfish spirit of 
clanship which prevails all over the 
world. *k Especially. On the same 
principle that a man is hound particularly 
to benefit his own family and friends. In 
his large and expansive zeal for the world 
at large, he is not to forget or neglect 
them. He is to feel that they have pe- 
culiar claims on him. They are near 
him. They are hound to him by ten- 
der ties. They may be particularly de- 
pendent on him. Christianity does not 
relax the ties which bind us to our 
country, our family, and our friends. 



3l»l 



GALATIAXS. 



[A D. 58. 



° who are of the household of have written unto you with mine 
faith. own hand. 



11 Ye see how large a letter I 

a 1 Jno. 3. 14. 

It makes them more close and tender, 
and excites us more faithfully to dis- 
charge the duties which grow out of 
these relations. But, in addition to that, 
it excites us to do good to all men, and 
to bless the stranger as well as the 
friend ; the man who has a different 
colour from our own, as well as he who 
has the same ; the man who lives in 
another clime, as well as he who was 
born in the same country in which we 
live. Tf Of the household of faith. 
Christians are distinguished from other 
men primarily by their believing the gos- 
pel, and by its influence on their lives. 

11. Ye see. This might be rendered 
see, in the imperative, ^o Tindal ren- 
ders it, M Behold." But it is more com- 
monly supposed that it should be ren- 
dered in the indicative. The sense is 
not materially different whichever trans- 
lation is adopted. The object of the 
apostle is, to direct their attention to the 
special proof of his love, which he had 
manifested in writing such a letter. 
H How large a letter. Considerable 
variety has existed in regard to the in- 
terpretation of this phrase. The word 
here used and translated how large 
(miMKos), means, properly, how great. 
Some have supposed that it refers to the 
size of the letters which Paul made in 
writing the epistle — the length and 
crudeness of the characters which he 
used. Such interpreters suppose that 
he was not well versed in writing 
Greek, and that he used large letters, 
and those somewhat rudely made, like 
the Hebrew. So Doddridge and Whit- 
by interpret it ; and so Theodoret, Je- 
rome, Theophylact, and some others. 
He might not, says Doddridge, have 
been well versed in the Greek charac- 
ters ; or " this inaccuracy of his writings 
might have been owing to the infirmity 
or weakness of his nerves, which he had 
hinted at before." Jerome says, that 
Paul was a Hebrew, and that he was 



12 As many as desire to make 
a fair show in the flesh, they 



unacquainted with the mode of writing 
Greek letters ; and that because neces- 
sity demanded that he should write a 
letter in his own hand, contrary to his 
usual custom, he was obliged to form 
his characters in this crude manner. 
According to this interpretation, it was, 
(1.) A pledge to the Galatians that the 
epistle was genuine, since it bore the 
marks of his own handwriting; and, 
(2.) It was proof of special affection for 
them that he was willing to undergo 
this labour on their account. Others 
suppose that he means to refer to the 
size of the epistle which he had written. 
Such is the interpretation of Grotius, 
Koppe, Bloomfield, Clarke, Locke, 
Chandler, and is, indeed, the common 
interpretation, as it is the obvious one. 
According to this, it was proof of special 
interest in them, and regard for them, 
that he had written to them a whole 
letter with his own hand. Usually he 
employed an amanuensis, and added his 
name, with a brief benediction or remark 
at the close. See Notes, Rom. xvi. 22. 
1 Cor. xvi. 21. What induced him to 
depart from his usual custom here is 
unknown. Jerome supposes that he 
refers here to what follows from this 
verse to the end of the epistle, as that 
which he had written with his own 
hand, but the word s^a-vj.*, says Rosen- 
miiller, refers rather to what he had 
written, than to that which he intended 
to write. On this verse, the reader may 
consult with advantage, Tholuck on the 
Life and Writings of Paul. German Se- 
lections, by Edwards and Park, Ando- 
ver, 1839, pp. 35. 64, 65. 

12. As many as desire to make a 
fair show in the flesh. To be distin- 
guished for their conformity to external 
rites and customs. To be known for 
their zeal in this cause. They sought 
to show their zeal by making converts, 
and by inducing others also to conform 
to those customs. Paul here refers 



A. D. 58.] 



CHAPTER VI. 



395 



constrain you to be circum- 
cised ; only lest they should suf- 
fer persecution for the cross of 
Christ. 



doubtless to the Jewish teachers, and he 
says that their main object was to evince 
their zeal in the observance of rites and 
ceremonies. ^ They constrain you. 
You who are Gentiles. They insist on 
circumcision as indispensable to salva- 
tion. \ Only lest they should suffer 
persecution. It is not from an} T true 
love for the cause of religion. It is, 
that they may avoid persecution from 
the Jews. If they should renounce 
the doctrine which taught that circum- 
cision was indispensable, they would be 
exposed to the rage of the Jews, and 
would suffer persecution. Rather than 
do this, they make a show of great 
zeal in inducing others to be circum- 
cised. % For the cross of Christ. 
From attachment to the cause of a 
crucified Saviour. If they insisted on 
entire dependence on the merits of his 
blood, and renounced all dependance 
on rites and ceremonies, they would 
suffer persecution. This verse shows 
the true cause of the zeal which the 
Judaizing teachers evinced. It was 
the fear of persecution. It was the 
want of independence and boldness in 
maintaining the doctrine that men 
were to be saved only by the merits of 
the Lord Jesus. By attempting to 
blend together the doctrines of Judaism 
and Christianity ; by maintaining that 
the observance of the Jewish rites was 
necessary, and yet that Jesus was the 
Messiah, they endeavoured to keep in 
with both parties ; and thus to escape 
the opposition of the Jews. It was an 
unhallowed compromise. It was an 
attempt to blend things together which 
could not be united. One must really 
displace the other. If men depended 
on the riti-s of Moses, they had no need 
of dependence on tb<- Messiah; if they 
professed to depend on him, then to 
rely on any thing else was in fact to 
disown and reject him. Embracing 



13 For neither they them- 
selves who are circumcised keep 
the law ; but desire to have you 
circumcised, that they may glory 
in your flesh. 



the one system was in fact renouncing 
the other. Such is the argument of 
Paul ; and such his solemn remon- 
strance against embracing any doctrine 
which would obscure the glory of 
simple dependence on the cross of 
Christ. 

13. For neither they themselves who 
are circumcised. The Jewish teachers, 
or perhaps all Jews. It was true in 
general that the Jews did not wholly 
and entirely obey the law of Moses, 
but it is probable that the apostle refers 
particularly here to the Judaizing 
teachers in Galatia. | Keep the law. 
The law of Moses, or the law of God. 
Paul's idea is, that if they were circum- 
cised they brought themselves under 
obligation to keep the whole law of 
God. See Note, ch. v. 3. But they 
did not do it. (1.) No man perfectly 
observes the whole law of God. (2.) 
The Jewish nation as such were very far 
from doing it. (3.) It is probable that 
these persons did not pretend even to 
keep the whole law of Moses. Paul 
insists on it that if they were circum- 
cised, and depended on that for salva- 
tion, they were under obligation to 
keep the whole law. But they did 
not. Probably they did not offer sacri- 
fice, or join in any of the numerous 
observances of the Jewish nation, ex- 
cept some of the more prominent, such 
as circumcision. This, says Paul, is 
inconsistent in the highest degree ; and 
they thus show their insincerity and 
hypocrisy. | That they may glory in 
your flesh. In having you as converts, 
and in persuading you to be circum- 
cised, that they may show their zeal 
for the law and thus escape persecu- 
tion. The phrase " in your flesh" 
here, is equivalent to 'in your circum- 
cision ;' making use of your circum- 
cision to promote their own importance, 
and to save themselves from persecution. 



396 



GALATIANS. 



[A. D. 58. 



14 But a God forbid that I whom the world is crucified 
should glory, save in the cross b unto me, and I unto the world, 
of our Lord Jesus Christ, * by ' a Ph. 3. 3,7,8. i or, whereby. be. 2.20. 



14. But God forbid. Note, Rom. 
iii. 4. ' For me it is not to glory ex- 
cept in the cross of Christ.' The 
object of Paul here is evidently to 
place himself in contrast with the 
Judaizing teachers, and to show his de- 
termined purpose to glory in nothing 
else but the cross of Christ. Well 
they knew that he had as much occa- 
sion for glorying in the things pertain- 
ing to the flesh, or in the observance of 
external rites and customs, as any of 
them. He had been circumcised. He 
had had all the advantages of accurate 
training in the knowledge of the Jewish 
law. He had entered on life with un- 
common advantages. He had evinced 
a zeal that was not surpassed by any of 
them ; and his life, so far as conformity 
to the religion in which he had been 
trained was concerned, was blameless. 
Phil. iii. 4 — 8. This must have been 
to a great extent known to the Gala- 
tians; and by placing his own conduct 
in strong contrast with that of the 
Judaizing teachers, and showing that 
he had no ground of confidence in him- 
self, he designed to bring back the 
minds of the Galatians to simple de- 
pendence on the cross. % That I 
should glory. That I should boast ; 
or that I should rely on any thing else. 
Others glory in their conformity to the 
laws of Moses ; others in their zeal, or 
their talents, or their learning, or their | 
orthodoxy ; others in their wealth, or 
their accomplishments; others in their 
family alliances, and their birth ; but 
the supreme boast and glorying of a 
Christian is in the cross of Christ. 
^f /'* the cross of our Lard Jesus Christ. 
In Jesus the crucified Messiah, ft is a : 
subject of rejoicing and glorying that [ 
we have such a Saviour. The world 
looked upon him with contempt ; and 
the cross was a stumbling block to the ' 
Jew, and folly to the Greek. Notes, j 
1 Cor. i. 23. But to the Christian, that j 
cross is the subject of glorying. It is so j 



because, (1.) Of the love of him who 
suffered there ; (2.) Of the purity and 
j holiness of his character, for the inno- 
i cent died there for the guilty ; (3.) Of 
the honour there put on the law of God 
hy his dying to maintain it unsullied ; 
i (4.) Of the reconciliation there made 
for sin, accomplishing what could be 
j done by no other oblation, and by no 
I power of man ; (5.) Of the pardon there 
procured for the guilty ; (6) Of the 
j fact that through it we become dead to 
! the world, and are made alive to God ; 
(7.) Of the support and consolation 
which goes from that cross to sustain 
us in trial ; and, (8.) Of the fact that it 
procured for us admission into heaven, 
a title to the world of glory. All is 
glory around the cross. It was a glo- 
rious Saviour who died ; it was glorious 
love that led him to die ; it was a glo- 
rious object to redeem a world ; and it 
is unspeakable glory to which he will 
raise lost and ruined sinners by his 
death. O who would not glory in such 
a Saviour ! compared with this, what 
trifles are all the objects in which men 
usually boast ! And what a lesson is 
here furnished to the true Christian ! 
Let us not boast of our wealth. It 
will soon leave us, or we shall be taken 
from it, and it can aid us little in the 
great matters that are before us. It will 
not ward off disease ; it will not enable 
us to bear pain ; it will not smooth the 
couch of death ; it will not save the 
soul. Let us not glory in our strength, 
for it will soon fail ; in our beauty, for 
we shall soon be undistinguished in 
the corruptions of the tomb ; in our 
accomplishments, for they will not save 
us; in our learning, for it is not that by 
which we can be brought to heaven. 
But let us glory that we have for a 
Saviour the eternal Son of God — that 
glorious Being who was adored by the 
inhabitants of heaven ; who made the 
worlds ; who is pure, and lovely, and 
most holy ; and who has undertaken 



A. D. 58.] 



CHAPTER VI. 



397 



15 For a in Christ Jesus nei- 
ther circumcision availeth any- 
thing, nor uncircumcision, but a 
1 new creature. 

ac.5. 6. 6 2 Co. 5. 17. c Ps. 125. 5. 



our cause and died to save us. I de- 
sire no higher honour than to be saved 
by the Son of God. It is the exaltation 
of my nature, and shows me more 
than any thing else its true dignity, 
that one so great and glorious sought 
my redemption. That cannot be an 
object of temporary value which he 
sought by coming from heaven, and 
if there is any object of real magnitude 
in this world, it is the soul which the 
eternal Son of God died to redeem. 
t By whom the world is crucified unto 
me, &c. See Notes on ch. ii. 20. 

15. For in Christ Jesus. In his re- 
ligion. See Note on ch. v. 6. ^ But 
a new creature. The fact that a man 
is created anew, or born again, consti- 
tutes the real difference between him 
and other men. This is what Christ 
requires ; this is the distinction which 
he designs to make. It is not by con- 
formity to certain rites and customs 
that a man is to be accepted ; it is not 
by elevated rank, or by wealth, or 
beauty, or blood ; it is not by the colour 
of the complexion ; but the grand in- 
quiry is, whether a man is born again, 
and is in fact a new creature in Christ 
Jesus. See Note on 2 Cor. v. 17, for 
an explanation of the phrase " a new 
creature." 

16. And as many as walk. As 
many as live, for so the word walk is 
used in the Scriptures. ^ According 
to this rule. Gr. This canon. See 
the word explained in the Notes on 
2 Cor. x. 13. ^ Peace be on them. 
See Note, Rom. xv. 33. ^ And upon 
the Israel of God. The true church 
of God ; all who arc his true worship- 
pers. See Notes on Rom. ii. 28, 29 ; 
ix. 6. 

17. From henceforth. For the re- 
maining time ; that is, during the re- 
mainder of my life, f Let no man 
trouble me. This implies that be had 

34 



16 And as many as walk ac- 
cording to this rule, peace e be 
on them, and mercy, and upon 
the Israel of God. 

17 From henceforth let no 

had trouble of some kind, and he earn- 
estly desires that he may have no more. 
What particular trouble he here refers 
to, is not certainly known, and com- 
mentators have not been agreed. It 
seems to me that the connexion re- 
quires us to understand it of the mo- 
lestation which he had had in regard to 
his call to the apostolic office, and his 
authority to explain and defend the 
religion of the Redeemer. This had 
been one piincipal subject of this epis- 
tle. His authority had been called in 
question. He had felt it necessary to 
go into a vindication of it. His in- 
structions had been departed from on 
the ground that he was not one of the 
original apostles, and that he differed 
from others. See ch. i. 11. Hence 
all the anxiety and trouble which he 
had had in regard to their departure 
from the doctrines which he had taught 
them. He closes the whole subject of 
the epistle by this tender and affecting 
language, the sense of which has been 
well expressed by Crellius. 'I have 
shown my apostolic authority, and 
proved that I am commissioned by the 
Lord Jesus. I have stated and vindi- 
cated the great doctrine of justification 
by faith, and shown that the Mosaic 
law is not necessarily binding. On 
these points may I have no more trou- 
ble. I have enough for my nature 
to bear of other kinds. I bear in my 
body the impressive proofs that I am 
an apostle, and the sufferings that re- 
quire all my fortitude to sustain them. 
These marks, received in the service of 
the Lord Jesus, and so strongly re- 
sembling those which he himself re- 
ceived, prove that I am truly engaged 
in his cause, and am commissioned by 
him. These wounds and sorrows are 
so many, that I have need of the kind- 
ness and prayers of Christians rather 
than to be compelled to vindicate my- 



GALATIANS. 



[A. D. 58. 



man trouble me ; for ■ I bear 
in my body the marks of the 
Lord Jesus. 



a Col. 1.24. 



b 2 Ti. 4.22. Phil. 8. 25. 



self, and to rebuke them for their own 
wanderings.' % For I bear in my body 
the marks of the Lord Jesus. The 
word here rendered " marks" (vriy- 
fxATct), means properly the marks or 
brands which are pricked or burnt in 
upon the body. So slaves were some- 
times branded by their masters to pre- 
vent their escape; and so devotees to 
an idol god sometimes caused to be im- 
pressed on themselves the name or 
image of the divinity which they adored. 
Herodotus (ii. 113) mentions a temple 
of Hercules in Eg}'pt in which if any 
slave took refuge, and had the sacred 
brands or marks impressed on him 
(o-riy/uairu) he thereby devoted himself 
to the god, and it was not lawful for 
any one to injure him. Many have 
supposed that Paul here says, in allu- 
sion to such a custom, that he had the 
name of the Redeemer impressed on 
his body, and that he regarded himself 
as devoted to him and his cause. It 
seems to me that by these marks or 
brands he refers to the weals which he 
had received in his body ; the marks of 
stripes and sufferings which he en- 
dured in the service of the Redeemer. 
Comp. 2 Cor. xi. 24, 25. He had re- 
peatedly been scourged. He bore the 
marks of that on his person now. 
They were the evidences that he was 
devoted to the Saviour. He had re- 
ceived them in his cause ; and they 
were the proofs that he belonged to 
the Lord Jesus. He had suffered for 
him, and had suffered much. Having 
thus suffered, and having thus the evi- 
dence that he belonged to the Saviour, 
and having by his sufferings given 
ample proof of that to others, he asks 
to be freed from further molestation. 
Some had in their body the marks of 
circumcision, the evidence that they 
were disciples of the law of Moses; 
others had perhaps in their persons the 
image and name of an idol to which 



18 Brethren, the b grace of 
our Lord Jesus Christ be with 
your spirit. Amen. 

Unto the Galatians, written 
from Rome. 



they were devoted ; but the marks 
which he bore were the weals which 
he had received by being again and 
again whipped publicly in the cause 
of the Redeemer. To that Redeemer, 
therefore, he felt himself united, and 
from that attachment he would not 
allow himself to be diverted. How 
often has an old soldier shown his scars 
with pride and exultation as a proof 
of his attachment to his country ! 
Numerous scars ; the loss of an arm, 
an eye, or a leg, are thus the much- 
valued and vaunted pledges of attach- 
ment to .liberty, and a passport to 
the confidence of every man who loves 
his country. 'I prize this wound,' 
said Lafayette, when struck in the foot 
by a musket ball at Germantown, ' as 
among the most valued of my honours.' 
So Paul felt in regard to the scourges 
which he had received in the cause of 
the Lord Jesus. They were his boast 
and his glory ; the pledge that he had 
been engaged in the cause of the Sa- 
viour, and a passport to all who loved 
the Son of God. Christians now are 
not subjected to such stripes and 
scourgings. But let us have some 
marks of our attachment to the Lord 
Jesus. By a holy life ; by self-denial ; 
by subdued animal affections ; by zeal 
in the cause of truth ; by an imitation 
of the Lord Jesus ; and by the marks 
of suffering in our body, if we should 
be called to it, let us have some evi- 
dence that we are his, and be able to 
say when we look on death and eter- 
nity, ' we bear with us the evidence 
that we belong to the Son of God.' 
To us that will be of more value than 
any ribbon or star indicating elevated 
rank ; more valuable than a ducal coro- 
net ; more valuable than the brightest 
jewel that ever sparkled on the brow of 
royalty. 

18. Brethren, the grace, &c. Sec 
Note, Rom. xvi. 20. 



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